LIBRARY 

OF  TH1-: 

University  of  California. 

GIFT  OF* 


d:    €s2t w/htOz^M;..: 2&.L? 

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Accession  No . Jo  ££  ioK      .   Class  No . 


JUSTO   UCUNDONO, 


PRINCE     Ol1     JAPAN 


BY    PHILALETHES. 


BALTIMORE : 
PUBLISHED   BY  JOHN   MURPHY  &  CO, 

178  Market  Street. 

LONDON:  CHARLES  DOLMAN,  61  NEW  BOND  STREET. 

SOLD    BY   BOOKSELLERS    GENERALLY. 

1  854. 


Entered  according  to  Act  of  Congress,  in  the  year  1853,  by 

JOHN  MURPHY  AND  COMPANY, 

In  the  Clerk's  Office  of  the  District  Court  for  the  District  of 
Maryland. 


C 


PREFACE. 

Man  was  formed  for  truth.  To  enjoy  it,  is  the  natural 
state  of  his  godlike  mind :  to  be  imbued  with  error,  is 
a  state  of  violence.  The  acquisition  of  truth,  is,  of 
all  things  created,  the  first  and  most  important  object 
of  man's  aspirations,  by  reason  of  the  magnitude  of 
its  results  on  his  final  destiny.  Truth  is  that  one  thing 
necessary,  without  which  the  whole  world  is  of  .no 
value  to  man ;  and  the  want  of  which  nothing  earthly  can 
supply.  For,  what  good  will  all  the  systems  of  error, 
which  have  been  broached  in  the  world,  from  the  days 
of  the  Serpent,  till  the  hour  of  Anti-christ,  do  us,  if  we 
have  not  the  truth  ?  All  these  shall  fail  us  in  the  end ; 
truth  alone  will  sustain  our  cause  in  the  courts  of  earth 
and  heaven.  The  end  of  error  is  death,  that  of  truth  is 
life  eternal.  Truth,  then,  every  man  is  compelled  to 
seek,  not  singly,  in  virtue  of  his  natural  constitution, 
and  on  principles  of  interest;  but,  by  the  irresistible 
impulse  of  self-preservation. 

Now  Truth,  like  its  Almighty  Author  is  necessarily 
one  and  indivisible.  That  it  may  seem  manifold  is  evi- 
dnet  from  the  "  history  of  the  wanderings  of  the  human 


iv  PREFACE. 

mind."  To  distinguish,  then,  the  reality  from  its  mere 
appearance  is  a  task  much  more  difficult  than  some  would 
have  us  believe.  Thousands,  millions,  have  spent  their 
lives,  groping  amid  shadows,  and  have  died  unable  to  grasp 
the  great  reality. 

This  applies  more  especially  to  religious  truth.  The 
world,  in  this  phase,  stands  divided  into  hundreds  of 
jarring  sects,  each  claiming  truth  as  its  especial  birthright, 
whilst  reason  declares  aloud,  that  it  is  one,  and  can, 
under  no  supposition,  be  manifold.  There  can  be  only 
One  God,  the  God  of  truth,  and  one  truth,  the  truth  of 
God. 

If  the  Almighty  has  marked  out  a  road,  which  he 
desires  man  to  walk,  to  reach  his  appointed  end,  it  is  as 
clear  as  the  noonday  sun,  that  other  roads  differing  there- 
from are  wrong,  essentially  wrong;  and  that,  however 
inviting  they  may  seem,  he  that  treads  them  must 
perish,  ere  he  reaches  the  wished-for  goal.  The  be- 
neficent Creator  has  indeed  bestowed  upon  us  Reason, 
to  direct  us  through  the  mazes  of  error  and  doubt, 
inseparable  from  the  human  condition,  fallen  and  de- 
graded as  it  is  from  its  primitive  state  of  innocence.  But 
this  faculty  cannot  make  that,  which  is  wrong,  right.  It 
may  indeed  discover  to  us  the  proper  path,  but  can  never 
conduct  us  to  our  destination  by  an  opposite  one.  It  is 
very  possible  for  us,  moreover,  to  mistake  both  guide  and 
road,  and,  whilst  fancying  ourselves  conducted  by  reason 


PREFACE.  V 

into  the  bright  regions  of  light  and  truth,  to  pursue  her 
phantom  only  into  the  dark  territories  of  ignorance  and 
error.  Many  are  the  clouds  that  obscure  the  road,  and 
obstruct  the  guide.  Many  are  the  causes  that  hinder  us 
from  discovering  the  one,  and  profiting  by  the  other. 

To  present  a  case  where  uncorrupted  reason  may  have  a 
fair  opportunity  to  conduct  man,  by  her  native  powers, 
and  God's  grace  to  his  appointed  end, — is  the  object  of 
the  following  pages.  It  is  meant  to  show,  that  whenever 
she  properly  applies  herself  to  the  solution  of  this  great 
Ethical  problem,  the  invariable  result  must  be,  the  dis- 
covery of  God's  truth,  be  it  natural  or  revealed.  The 
outlines  of  our  plan  may  thus  be  briefly  sketched— Justo 
Ucundono,  a  young  Japanese  Prince,  in  order  that  the 
resources  of  his  mind  may  be  developed,  pure  and  uncon- 
taminated  by  prejudice,  is  educated  in  a  secluded  valley, 
Frenoxama,  far  from  the  crimes,  the  errors,  and  the 
doubts  of  men.  •  Knowledge  of  every  human  science 
calculated  to  give  stability  and  character  to  thought  is 
imparted  to  him.  From  religious  instruction  of  any  kind, 
he  is  carefully  withheld.  The  name  of  the  Deity,  is  no' 
so  much  as  mentioned  in  his  presence.  This  restrict  i 
in  his  course  of  tuition,  was  deemed  necessary  to  fac:  to 
and  render  successful  the  system  of  education  suf  jsted 
by  Prince  Fugurundono,  the  chief  tutor  of  your',  Justo, 
which  proposed  to  keep  the  mind  of  the  Prince  aioof  from 
religious  bias,  and   free  from   sectarian  affection  of  any 

1* 


vi  PREFACE. 

kind,  so  that  his  soul,  being,  as  it  were,  a  perfect  blank 
with  regard  to  religious  impressions,  reason,  aided  by  the 
grace  of  God,  might  have  the  fairest  scope  to  stamp  upon 
it  the  image  of  the  true  faith,  when  the  proper  moment 
should  have  arrived. 

When  the  prince  had  reached  the  years  of  maturity, 
the  great  truths  of  Natural  and  Revealed  religion 
were  unfolded  before  him.  The  existence  of  a  Supreme 
being,  Creator  and  Ruler  of  the  Universe;  the  immor- 
tality of  the  soul;  the  existence  of  a  future  world; 
the  destiny  of  man;  the  doctrine  of  rewards  and 
punishments  after  death;  the  obligation  of  man  towards 
God,  in  the  state  of  nature,  and  in  the  supposition  of 
revelation;  the  fact  of  revelation;  the  Creation  and  fall 
of  the  angels,  and  of  man ;  his  redemption,  &c,  are 
minutely  discussed,  before  the  Prince  and  the  Emperor 
of  Japan,  by  a  Council  of  Divines  assembled  from  all 
parts  of  the  world,  and  embracing  representatives  of 
every  known  religious  sect. 

The  truths  of  natural  religion,  and  the  fact  of  Reve- 
lation having  been  established,  the  advocates  of  the 
various  systems  of  the  latter,  urge  their  respective 
claims  to  Orthodoxy,  before  the  Council.  The  Jews, 
Christians,  and  Mahometans  present  the  strongest  argu- 
ments. The  Prince  after  deep  reflection,  decides  in 
favor  of  the  Christian  system.  Next,  the  represen- 
tatives of  every  shade  and  variety  of  Christianity  appear, 


PREFACE.  VU 

to  contest  the  palm  of  superiority.  The  two  great  rival 
systems,  whose  tenets  are,  severally,  founded  on  the 
bases  of  Authority,  and  private  judgment,  are  discussed 
by  their  champions  with  great  freedom  and  minuteness. 
The  Bible  alone  and  the  Teaching  Church  are  brought 
forward,  front  to  front,  carefully  balanced,  and  are  not 
dismissed  until  the  Bible  alone  be  found  wanting.  St. 
Francis  Xavier,  the  renowned  Apostle  of  the  Indies 
and  Japan,  representing  the  Cause  of  Authority,  pleads 
powerfully  and  convincingly  in  favor  of  the  great 
corporation,  the  Teaching  Church.  He  convinces  the 
mind  and  affects  the  heart  of  Prince  Justo,  who  forth- 
with [decides  in  favor  of  Authority,  in  favor  of  a 
Teaching  Church,  instructing  in  the  name  and  by  the 
authority  of  the  great  infallible  God. 

To  these  results,  did  reason  rightly  applied  lead  the 
Japonian  prince,  and  to  similar  results  will  it  lead 
ninety-nine  of  every  hundred  sincere  inquirers,  actuated 
by  a  like  honesty,  and  endowed  with  the  same  per- 
severance. 

In  the  execution  of  our  plan,  we  are  aware  that  we 
have  occasionally  drawn  upon  the  kindly  aid  of  friends. 
This  we  have  scrupled  the  less  to  do,  having  no 
ambition  but  to  aid  the  cause  of  truth  unnoticed  and 
unknown.  As  we  are  not  able,  however,  to  specify- 
when,  where,  or  whose  labors  we  have  made  use  of,  we 
feel   admonished   of   the    propriety   of    here    making    a 


Vlll  PREFACE. 

general  apology  for  all  cases,  and  of  pleading  guilty  in 
advance  to  avoid  litigation. 

This  little  work  lays  no  claim  to  literary  excel- 
lence. We  have  been  less  attentive  to  points  of  style, 
than  to  matters  of  faith.  The  arguments  being  chiefly 
advanced  in  the  form  of  discourses,  there  is,  in  the 
thoughts  and  language  much  of  the  amplification  and 
occasional  redundancy,  which  in  a  written  treatise  would 
be  characterized  as  glaring  defects,  but  which,  in  a 
work  designed  to  familiarly  expound,  cannot  well  be 
avoided. 

With  these  remarks,  which  we  have  deemed  to  be 
necessary,  the  book  is  submitted  to  our  friends  and  the 
public. 

October,  1853. 


fart   $ix*L 


CHAPTER  I. 

HISTORY   OF   ROSALIA. 

Rosalia,  a  Christian  virgin,  is  chosen  to  become  the  spouse  of 
the  Emperor  of  Japan. — She  hesitates  at  first,  but  finally  consents, 
as  she  is  promised  the  privilege  of  educating  her  offspring  in  the 
faith  of  the  true  God. — The  nuptials  are  celebrated. — The  Em- 
peror takes  the  field,  is  victorious,  returns.  Justo  Ucundono  is 
born. —  Rosalia  declines  ;  her  death. —  The  Emperor's  grief. 
Prince  Fugurundono.     His  consoling  address  to  Nobunango...  25 

CHAPTER  II. 

EMBASSIES   APPOINTED. 

The  Emperor,  accompanied  by  his  son,  visits  Meaco,  the  birth- 
place of  Rosalia. — His  dream  reminding  him  of  his  promise. — He 
convenes  his  Council. — Organization  and  departure  of  embassies 
to  all  nations,  for  information  concerning  the  true  God. — Their 
success. — Many  maintain  the  plurality,  some  the  unity  of  God. 
The  chief  arguments  by  which  these  respective  views  were  sup- 
ported.— Perplexities  of  the  Emperor  and  his  Council. — Necessity 
of  revelation  perceived 36 

CHAPTER  III. 

PLAN   OF   EDUCATION. 

God  has  at  various  times  revealed  himself  to  man — speaks  to 
all  by  the  voice  of  reason — if  this  be  obeyed,  he  will  send  us 
other  instructors. — Impediments  to  the  general  practice  of  truth 
and  virtue. — We  are  free  to  choose  good  or  evil — first  impediment, 
self  love — second,  example — third,  the  force  of  education. — The 
Emperor's  perplexities. — Prince  Fugurundono  proposes  a  plan 
which  is  adopted  and  acted  upon 55 

CHAPTER  IV. 

VALLEY    OF    FRENOXAMA. 

The  Jaco's  objections  to  Fugurundono's  plan,  they  are  dissi- 
pated.— Mount  Frenoxama. — Description  of  the  ancient  palace — 


X  CONTENTS. 

of  the  thirteen  valleys— its  inmates.— Exercises  of  the  young 
princes— their  studies— amusements— domestic  and  scholastic  dis- 
cipline— distribution  of  their  time 65 

CHAPTER  V. 

CONVENING   OP   THE   COUNCIL. 

Successful  result  of  the  peculiar  education  of  Justo ;  his  ac- 
complishments.— He  grows  pensive. — His  fancy  is  in  search  of 
the  first  cause  of  all  things  ;  his  heart  and  mind  tell  him  that  a 
something  is  wanting. — The  Emperor's  arrival  in  the  valleys. — He 
is  accompanied  by  five  hundred  divines,  representatives  of  all 
systems  of  religious  worship. — Justo  is  bewildered. — Fugurundono 
discloses  to  him  the  secret  of  his  mysterious  life,  and  confinement 
in  the  Valley  of  Frenoxama. — Entrance  of  the  Emperor. — He 
meets,  recognizes,  and  is  overjoyed  at  his  son 72 

CHAPTER  VI. 

EXISTENCE    OF   GOD. 

The  imposing  assemblage  of  Divines. — Among  them  is  St. 
Francis  Xavier. — The  great  Council  is  opened  by  the  Emperor  in 
person. — His  Address. — A  Jewish  Rabbi  proves  the  existence  of  a 
Supreme  Being  from  the  existence  of  the  Universe. — Illustration 
from  the  palace  of  Frenoxama. — Defects  in  the  structure  of  the 
world,  no  argument  against  the  existence  of  the  Creator. — The 
world  is  as  its  author  intended  it  to  be,  perfect  in  its  kind. — God's 
existence  proved  further  from  man's  existence ;  also  from  the 
universal  opinion  of  nations. — Discomfiture  of  the  Atheist. — 
The  Council  adjourns 81 

CHAPER  VII. 

IMMORTALITY   OF   THE    SOUL. 

Prince  Justo's  emotions  at  having  found  the  Author  of  his 
being. — Second  meeting  of  the  Council. — Address  of  Justo. — 
The  great  difference  between  man  and  the  brute,  explained  by 
Xime'nes,  by  reason  of  the  difference  of  their  powers  and  facul- 
ties ;  man  progressive,  the  brute  stationary ;  the  brute  for  time, 
man  for  eternity. — Simplicity  and  Immateriality  imply  eternal 
duration. — The  soul  cannot  perish,  from  natural  or  physical 
causes. — Will   not  be  annihilated. — The   attributes   of  God,  no 


CONTENTS.  XI 

less  than  the  faculties  of  man,  forbid  it. — Immortality  proved  by 
the  human  desire  thereof,  by  the  wish  for  happiness. — The 
justice  of  God  requires  another  state  of  being  to  reward  virtue 
and  punish  vice. — Virtue  and  vice  do  not  contain  in  themselves 
their  recompense  and  punishment 95 


art   Su0itK 


CHAPTER  VIII. 

DIFFERENCE    BETWEEN    GOOD   AND    EVIL. 

Third  meeting  of  the  Council.— End  of  Creation,  to  manifest 
the  perfections  of  God. — Glory  is  internal  and  external,  the  one 
cannot  be  augmented,  the  other  may. — An  intelligent  mind  is 
necessary  to  glorify  God  in  his  works. — Man  is  the  herald  of  his 
fame. — God  to  be  honored  as  after  the  manner  of  an  earthly 
prince. — Difference  between  good  and  evil  deeds,  determined  from 
their  conformity  with,  or  opposition  to  the  nature  of  God  and  his 
perfections  ;  established  by  the  common  consent  of  humanity. — 
God  must  approve  and  commend  the  good — condemn  and  prohibit 
the  evil. — Man  bound  to  do  the  former  and  to  avoid  the  latter  com- 
prises a  compendium  of  the  law  of  nature. — Man  has  free  will. — 
He  may  yield  or  refuse  obedience  to  this  law. — This  free  will  con- 
stitutes the  ground  of  merit  and  demerit 112 

CHAPER  IX. 

ETERNAL    REWARDS   AND   PUNISIIMENTS. 

There  are  rewards  and  punishments  after  death,  in  order  to 
enforce  upon  earth  the  tenets  of  the  natural  law. — They  must 
be  sufficient  to  persuade  the  will,  without  compelling  it. — There 
are  none  such  in  this  life. — Then  must  there  be  in  the  next. — No 
rewards  worthy  of  virtue  except  those  which  are  eternal. — Then 
must  the  punishment  of  vice  be  everlasting. — The  wicked  soul  is 
as  immortal  as  the  just  one. — It  obtains  no  recompense — it  then 
must  be  visited  with  retribution. — No  rewards  sufficient  to  ensure 
the  observance  of  the  law  of  nature,  except  those  which  are  eter- 
nal.— It  becomes  God  to  reward  the  good,  and  to  punish  the 
evil. — Evil   propensities   are   not  inherent,  but   a  corruption    of 


Xll  CONTENTS. 

liberal  feelings. — We  have  reason,  by  which  to  control  them. — Our 
evil  inclinations  must  be  repressed  and  overcome,  otherwise 
would  society  be  subverted.  —  We  should  endeavor  to  follow 
good. — Annihilation  not  a  sufficient  punishment  for  crime. — 
Conclusion  of  Ximenes'  argument 125 

CHAPTER  X. 

REVELATION. 

The  world  a  temple  erected  to  the  honor  of  the  Deity. — Man  is 
its  high  priest,  serving  his  Maker  by  his  faculties. — This  is  his 
natural  worship — which  he  may  offer  unto  him,  until  a  positive 
method  shall  have  been  prescribed. — Example  from  the  case  of 
the  Japanese  Emperor. — God  has  revealed  his  will. — Revelation 
not  only  practicable,  but  highly  consonant  with  the  character  of 
the  Supreme  Being. — He  may  reveal  mysteries  unto  us ;  these  we 
are  bound  to  believe. — Mysteries  not  inconsistent  with  reason. — 
Revelation  necessary  in  the  present  state  of  the  world. — Human 
reason  insufficient  to  guide  man  into  the  path  of  duty,  proved  by 
the  crimes  extant  among  the  Gentile  world,  and  even  counte- 
nanced by  their  philosophers. — If  revelation  be  necessary  to  the 
fulfilment  of  our  destiny,  then  has  it  been  made 140 

CHAPTER  XL 

THE    TEST   OF   REVELATION. 

The  wise  of  all  antiquity  have  felt  and  acknowledged  the 
inefficiency  of  human  reason  as  a  guide  to  our  destined  end. — 
Original  sin  the  cause  of  the  fall  of  the  angels,  and  of  their  pun- 
ishment.— Creation  of  man,  and  his  fall,  whence  all  our  miseries 
proceed. — If  reason  be  insufficient  to  guide  us,  light  from  above 
is  necessary — if  necessary,  it  has  been  given. — How  shall  we  dis- 
cover the  true  revelation. — Revelation  is  a  fact  that  has  occurred 
— then  must  its  character  and  veracity  be  determined  as  those  of 
other  historical  facts,  and  measured  by  the  standard  of  human 
testimony. — Such  testimony  may  always  be  obtained. — The  Em- 
peror's speech — recapitulation  of  the  points  established. — Conclu- 
sion of  the  fourth  session  of  the  Council 153 

CHAPTER  XII. 

VARIOUS    REVELATIONS. 

Opening  of   the  fifth    session  —  full  attendance  of   members, 


CONTENTS.  Xlll 

and  the  interest  evinced  by  them  all. — Justo's  appearance. — Fifty- 
priests  offer  their  systems  of  revealed  religion. — Unable  to  stand 
the  test  proposed  by  Philo,  the  Jew. — The  Caliph  explains  the 
doctrine  of  Mahomet. — Unable  to  prove  the  authenticity  of  the 
mission  of  the  Prophet,  or  the  truth  of  the  Alcoran. — Mahome- 
tanism  shown  to  be  a  corruption  of  Judaism,  tinged  with  maxims 
of  Christianity,  and  varnished  over  with  the  allurements  of  Idola- 
try— Its  rapid  progress  and  apparent  success  accounted  for. — The 
close  connection  of  Judaism  and  Christianity. — Paul's  exposition 
of  the  history  of  true  revelation. — It  is  threefold,  the  natural, 
the  written,  and  the  Christian. — In  substance  they  agree. — The 
essential  point  in  which  the  latter  two  differ — the  written  law 
denotes  a  Saviour  to  come. — The  law  of  grace  presents  him 
as  being  present. — The  truth  of  the  one  is  the  falsity  of  the 
other 170 

CHAPTER  XIII. 

THE    MESSIAH. 

Characteristics  of  the  Messiah. — He  was  foretold  by  the  pro- 
phets.— His  advocates  should  be  able  to  prove  the  fact  of  his 
earthly  sojourn. — They  do  prove  it. — Why  he  has  been  acknowl- 
edged by  so  few  of  the  people  to  whom  he  was  promised. — He  is 
followed  by  the  Gentiles,  and  it  was  foretold  that  his  own  people 
would  desert  him — which  is  a  strong  proof  that  he  is  the  Christ. — 
In  Him  are  all  the  prophecies  fulfilled. — His  life,  death  and 
resurrection. — As  he  foretold,  he  has  established  his  spiritual 
kingdom — whence  the  conclusion  that  he  is  the  Christ. — The 
Council  assent.— Justo's  speech — he  rejects  the  Pagan  Gods. — He 
recapitulates  the  evidence  of  the  Mahometan  and  Jewish  sys- 
tems.— He  enumerates  the  foundations  for  the  Christian  belief. — 
The  wonders  performed  by  Jesus — they  could  be  performed  by 
none  other  than  a  God,  or  one  empowered  by  him. — God  could 
never  aid  an  impostor. — Then  is  he  the  true  Messiah. — Justo's 
decision. — Its  reception  by  the  Council. — Adjournment 184 

CHAPTER  XIV. 

THE    BIBLE. 

The  decision  of  the  Prince  creates  much  excitement,  especially 
among  the  Bonzas. — Justo  preserves  his  equanimity. — Session  of 
the  Council  in  the  open  air. — Various  devices  and  inscriptions  on 
banners. — Each  sect  claims  the  true  belief. — Is  the  Bible  the  guide 


XIV  CONTENTS. 

of  faith. — Jesus  never  wrote,  nor  did  he  order  to  be  written,  the 
Bible.  —  The  Apostles  wrote,  on  particular  occasions,  acciden- 
tally.— The  Book  not  designed  as  a  religious  guide. — Reasons  for 
this  belief  stated  by  Salmeron. — His  opponents  admit  that  it  was 
not  the  original  mode  of  instruction. — Then  why  should  the  latter 
be  changed. — How  prove  the  identity  of  the  Book — how  its  in- 
spired character. — The  Saviour  should  have  written,  or  caused  to 
be  written,  a  book  expressly  for  our  guidance,  did  he  wish  that 
we  should  be  taught  in  this  manner. — On  the  principle  urged  by 
the  dissenters,  we  are  to  deny  the  authority  of  the  Manual.. ..199 

CHAPTER  XV. 

THE  INADEQUACY  OP  THE  BIBLE. 

How  is  the  Bible  to  be  used? — One  passage  contradicts  another. — 
Human  constitutions  are  invariable,  very  specific,  yet  have  a 
judge  and  tribunal  to  expound  their  meaning. — If  this  be  the 
text-book,  the  constitution  of  heaven  is  obscure,  vague  and 
uncertain. — The  readers  of  the  Bible  cannot  agree  even  upon 
fundamental  points. — It  is  a  positive  cause  of  difference  in  reli- 
gious opinion. — Protestants,  however,  do  not  glean  their  faith 
from  its  perusal,  but,  like  Catholics,  from  the  precepts  of  fathers, 
mothers  and  teachers. — If  we  must  hearken  to  some  authority,  it 
is  safer  to  hear  the  Catholic  teaching  in  the  name  of  the  Church, 
than  individual  ministers  on  their  own  responsibility.  —  Our 
standard  of  faith  must  be  safe,  universal,  within  the  reach  of 
all — Not  such  is  the  Bible. — Remarks  of  Justo  and  Nobunango.217 


fart   ®fcir&. 


CHAPTER  XVI. 

THE   TRUE    GUIDE. 

Opening  of  the  Council's  seventh  session. — St.  Francis  Xavier 
assists  in  its  debates. — Religion  is  propagated  by  preaching  in 
God's  name. — Apostolic  witnesses  of  the  works  of  Jesus. — These 
are  competent  and  trustworthy,  and  the  facts  they  relate,  plain 
and  obvious. — Promise  of  Jesus  to  establish  a  kingdom,  foretold 
by  Daniel — the  common  opinion  amongst  the  people. — He  prepares 


CONTENTS.  XV 

the  world  for  the  change. — He  educates  his  disciples  for  their 
future  employment. — The  kingdom  was  to  be  spiritual. — Hence 
did  he  establish  it  after  his  mortal  life  was  ended. — He  proclaims 
its  character. — He  ascends  into  heaven 231 

CHAPTER  XVII. 

CHARACTERISTICS    OF   THE    GUIDE. 

The  Charter  comprises  the  nature,  power,  privileges  and  duties 
of  the  spiritual  kingdom. — By  it,  constituted  One,  Holy,  Catholic, 
Apostolic,  Perpetual  and  Infallible. — The  Apostles  are  to  teach 
all  nations,  of  all  countries,  during  all  time. — This  they  fulfil  by 
their  successors. — Infallibility  is  theirs  in  their  corporate,  not 
individual  capacity. — The  Church  is  the  Universal  guide  of  men 
of  every  time  and  clime. — Xavier's  recapitulation. — Address  of 
Justo .....246 

CHAPTER  XVIII. 

CONFIRMATION   OF  THE    CHARTER. 

The  Charter  is  confirmed  on  Pentecost. — Inauguration  of  the 
Church. — Luke's  version  thereof. — We  find  it  on  this  occasion,  to 
be  One,  Holy,  Catholic,  Apostolic,  Infallible  and  Perpetual. — All 
nations  represented  in  Jerusalem,  at  the  time  of  this  great  event. 
— The  first  teaching  of  the  Apostles. — Their  first  converts. — The 
first  Council  of  the  Church — a  model  for  future  ages. — All  subse- 
quent Councils  have  acted  in  a  similar  manner. — The  Apostles 
preach  the  Gospel  in  different  countries.  They  appoint  assist- 
ants, successors  and  ministers  of  the  word.  —  Their  Judicial 
powers  exercised  on  other  occasions 262 

CHAPTER  XIX. 

IMMUTABILITY   OF   THE   GUIDE. 

As  the  Teaching  Church  was  the  guide  established  by  Jesus, 
none  but  He  could  change  it. — When  did  he  change  it  ? — The 
Guide  intended  for  all,  must  be  adapted  to  all. — Such  is  not  the 
Bible,  but  such  is  the  Teaching  Church,  which  is  suited  to  all 
capacities,  and  fit  for  all  countries. — It  is  the  simple  and  natural 
way  to  learn  the  truth. — The  Church  gives  character  to  the  Scrip- 
tures— hence  are  the  Protestants  obliged  to  follow  it,  in  spite 
of  themselves. — She,  only,  is  its  guardian,  and  hence  its  ex- 
pounder   278 


XVI  CONTENTS. 

CHAPTER  XX. 

THE   TRUE    GUIDE    IDENTIFIED. 

The  true  Church  is  Universal,  from  the  nature  of  her  constitu- 
tion.— Universality  belongs  neither  to  the  Eastern  nor  Protestant 
Churches,  hence  they  cannot  be  the  true  guide. — It  is  found  emi- 
nently, in  the  Church  of  Rome. — Unity,  another  necessary  element 
of  the  true  Church,  likewise  characteristic  of  it. — Again,  Apos- 
tolicity  a  distinguishing  mark  of  the  Divine  institution,  one  of  its 
most  intimate  parts. — Possessing  then  these  essential  requisites 
of  a  guide,  the  Church  of  Rome  is  indeed  the  great  earthly  king- 
dom of  the  Messiah. — The  pretensions  of  others  to  this  high 
honor,  unfounded  and  untenable 296 

CHAPTER  XXI. 

THE   CHURCH   OF  ROME — ITS    CHIEF   INFALLIBLE. 

The  nature  of  the  function  to  be  performed  by  the  Teaching 
Church,  requires  that  it  have  a  common  organ,  a  centre  of 
unity. — Such  an  infallible  organ  has  been  established  in  the 
Church  founded  on  Mount  Olivet,  in  the  person  of  Peter. — 
The  circumstances  of  his  appointment. — The  character  of  his 
office. — Its  functions  are  actually  exercised  by  him,  and  have 
been  since  the  death  of  the  Saviour,  -with  the  knowledge  and 
consent  of  the  "whole  Christian  world. — Then,  wherever  Peter 
is,  there  do  we  find  the  true  establishment  founded  by  Jesus 
for  the  instruction  of  mankind 817 

CHAPTER  XXII. 

TRUTH    TRIUMPHANT. 

Peter  is  found  in  no  denomination,  except  in  the  Roman  Catholic. 
It  then  is  the  true  Church  of  the  Saviour. — There  Peter  feeds  the 
lambs  and  the  sheep,  and  confirms  his  brethren. — The  wonderful 
career  of  this  spiritual  monarch, — from  Judea  he  extends  his 
dominion  over  the  entire  globe. — The  fate  of  those  who  have  risen 
against  him,  or  separated  themselves  from  him. — The  concluding 
address  of  Justo. — His  review  of  the  whole. — He  makes  a  solemn 
profession  of  faith. — Many  princes  and  five  hundred  divines  fol- 
low his  example. — The  dying  confession  and  prayer  of  Rosalia, 
the  Empress.     Council  dissolved.     Conclusion 330 


|«si0  Wit  unpaid  a. 


PART   I 


CHAPTER  I 


HISTORY   OF   ROSALIA. 


Rosalia,  a  Christian  virgin,  is  chosen  to  becon\e  the  spouse  of 
the  Emperor  of  Japan.  She  hesitates  at  first,  but  finally 
consents,  as  she  is  promised  the  privilege  of  educating  her 
offspring  in  the  faith  of  the  true  God.  The  nuptials  are  cele- 
brated. The  Emperor  takes  the  field ;  is  victorious — returns. 
Justo  Ucundono  is  born — Rosalia  declines — her  death.  The 
Emperor's  grief.  Prince  Fugurundono.  His  condoling  ad- 
dress to  Nobunango. 

At  the  period  during  which  the  events  of  our  tale 
are  supposed  to  take  place,  Japan  was  governed  by 
a  monarch,  under  whose  rule  unexampled  prosperity 
was  felt  in  every  class  throughout  the  empire.  Un- 
like other  rulers  of  a  people,  in  whose  bosoms  the 
sacred  fires  of  Christianity  have  never  been  kindled, 
Nobunango  possessed  a  generous  heart,  and  a  mind 
stored  with  refined  thoughts,  almost  incompatible 
with  his  peculiar  position,  and  religious  creed.     Al- 


26  JUSTO   ITCUNDONO. 

ways  solicitous  for  the  welfare  of  his  subjects,  his 
character  was  that  of  the  disinterested  patriot,  and 
virtuous  sovereign.  Notwithstanding  the  idolatrous 
worship,  and  semi-barbarous  customs,  prevalent 
throughout  his  dominions,  he  looked  upon  many  of 
the  latter,  and  especially  upon  Polygamy,  with  that 
disgust  with  which  refined  taste  ever  recoils  from 
vulgar  and  licentious  errors.  Constituted  thus,  the 
affections  of  his  heart,  after  the  happiness  of  his 
people  had  been  consulted,  could  naturally  centre 
themselves  on  one  object  only. 

Rosalia,  relative  of  a  neighboring  prince  of  renown, 
had  been  converted  to  Christianity  by  a  Portuguese 
Merchant,  previous  to  the  advent  of  St.  Francis 
Xavier.  Appreciating  instinctively  its  divine  truths, 
and  entering  with  the  ardor  of  a  young  and  enthu- 
siastic soul,  into  the  sublime  emotions  which  the 
contemplation  of  the  attributes  and  teachings  of  the 
Deity  inspire,  she  added,  moreover,  the  possession 
of  a  well  cultivated  intellect,  and  personal  attractions 
of  no  common  order.  Accomplishments  like  these 
could  not  allow  their  possessor  to  remain  long 
unnoticed.  On  a  visit  to  the  Court,  the  Emperor 
was  surprised  at  the  extent  of  her  acquirements,  and 
captivated  by  the  graceful  modesty  of  her  demeanor. 
His  reflective  mind  soon  perceived  that  she  alone 
was  the  best  adapted  among  the  ladies  of  his  own 


HISTORY   OF   ROSALIA.  27 

and  surrounding  Courts,  to  be  the  partner  of  his 
life  ;  to  share  with  him  the  pleasures  and  pains  of 
dominion,  and  moreover  well  calculated  to  inspire 
that  affection  and  esteem  from  all  classes,  which  it 
was  his  desire  to  secure  and  perpetuate.  Eegardless 
of  the  difference  in  rank  by  which  she  might  have 
been  debarred  from  an  alliance  with  a  powerful 
sovereign,  he  made  a  frank  and  earnest  proffer  of 
his  hand  and  heart  to  the  youthful  maiden. 

Thus,  like  Esther  of  old,  was  Rosalia  chosen  from 
thousands  of  her  sex  and  condition,  to  become  the 
consort  of  the  greatest  of  her  nation.  Yet,  to  the 
surprise  of  her  rivals,  to  the  astonishment  of  all 
parties,  she  modestly  yet  firmly  declined  the  high 
honor.  In  this,  as  may  be  supposed,  she  was 
actuated  by  purely  conscientious  motives.  To  her 
mind,  union  with  a  pagan,  however  lofty  his  posi- 
tion, however  rare  his  virtues,  necessarily  would 
involve  the  abandonment  of  her  adopted  religion. 
For  this,  no  earthly  power,  however  unbounded, 
could  compensate  her.  Preferring  the  service  of 
God,  to  the  promptings  of  human  affection,  she 
therefore,  in  courteous  terms,  signified  to  Nobu- 
nango  her  resolution,  and  her  reasons  for  her  dis- 
inclination to  accept  his  proposal. 

Master  of  the  life  and  death  of  all  Japanians, 
the  latter   yet   scorned   the   thought    of  using   his 


28  JUSTO  UCUNDONO. 

power  and  position  to  the  prejudice,  and  against 
the  inclinations  of  a  helpless  and  unprotected 
maiden.  He  despised  the  suggestions  made  him 
by  some  of  his  counsellors,  of  forcing  her  to  his 
presence;  but  in  the  hope  of  convincing  her  mind 
of  the  safety,  and  gaining  her  heart  to  consent  to 
his  proposal,  he  sent  her  the  following  dispatch  : 
Nobunango  to  Rosalia : 

U  Should  Princess  Rosalia  be  able  to  mould  her 
heart  to  love  Nobunango,  the  laurels  of  sixty 
kingdoms  are  ready  to  enwreathe  her  brow.  Her 
wishes  will  be  anticipated,  her  desires,  whatever 
they  may  be,  granted.  Her  friends  will  be  Nobu- 
nango's  friends ;  and  her  enemies  his  enemies.  Yet, 
if  her  heart  refuse  the  favor,  let  her  again  declare 
it  frankly.  Nobunango  will  indeed  complain  of 
his  hard  fate,  but  will  never  censure  Rosalia's 
candor,  nor  condemn  her  resolves." 

The  conscientious  maiden  returned  this  reply  : 
"  Great  Prince,  there  is  between  us  an  immense 
chasm,  which  I  fear,  not  even  your  own  daring 
soul  will  attempt  to  pass.  Duty  will  prevent  the 
union  of  hearts,  which  affection  proposes  to  join. 
Nobunango  adores  the  gods  of  Japan  ;  Rosalia  can 
only  worship  the  one,  true  God.  Blame  her  not, 
gracious  prince,  for  refusing  to  become  the  mother 
of  an  idolatrous  race  !" 


HISTORY  OF  ROSALIA.  29 

To  this  the  Emperor  answered — "Nobunango 
does  indeed  worship  the  gods  of  his  fathers,  from 
choice  and  conviction ;  but  he  can  likewise  ap- 
preciate the  choice  of  others.  Should  Rosalia 
desire  to  worship  other  powers,  the  Emperor  will 
never  oppose  her  wishes,  nay,  will  even  yield  to  her 
the  free  control  over  the  training  of  her  offspring." 

"  Deign,  mighty  prince,"  exclaimed  the  faithful 
envoy  of  the  princess,  "  deign  to  give  me  a  suit- 
able pledge  for  the  fulfilment  of  this  magnanimous 
offer  ?" 

Nobunango  seized  the  red  pencil,  and  in  presence 
of  his  nobles,  wrote  the  following  oath  : — "  I,  No- 
bunango, swear  by  the  gods  of  Japan,  and  my 
imperial  crown,  that,  if  Princess  Rosalia  consent 
to  become  my  spouse,  I  will  grant  her  full  freedom 
to  worship  such  god  or  gods  as  she  may  desire, 
together  with  the  free  and  independent  direction 
of  the  education  of  her  children ;  and  I  forbid  all 
Japanians  under  penalty  of  my  high  displeasure, 
ever  to  question  the  religious  creed  of  herself  or 
offspring."  This  solemn-  oath  was  transmitted  to 
the  princess.  She  returned  the  laconic  but  accept- 
able reply :  "  Great  Prince,  thou  hast  conquered. 
Come  and  take  thy  prize  !" 

By   order   of    the  Emperor,   the    nuptials   were 

proclaimed   and   celebrated  throughout    all  Japan, 

3* 


30  JUSTO   UCUNDONO. 

with  unusual  pomp  and  ceremony.  The  rejoicings 
continued  for  the  space  of  thirty  days.  The  gover- 
nors of  provinces,  the  lords  of  the  empire,  and  the 
princes  of  the  blood  repaired  to  Jeddo,  to  congratu- 
late their  happy  sovereign,  and  to  do  him  homage 
in  conjunction  with  their  amiable  and  lovely  Em- 
press, who  had  now  become  the  pride  and  joy,  the 
hope  and  expectation  of  the  whole  Empire. 

Scarcely  however  were  the  festive  ceremonies 
happily  concluded,  when  Nobunango  was  forced  to 
take  the  field  against  two  rebels  of  considerable 
resources,  whose  machinations  had  threatened  his 
very  throne.  In  a  twelve  months'  campaign  he 
completely  routed  their  forces,  restoring  peace  to 
the  Empire,  and  tranquility  to  society.  He  entered 
triumphantly  the  Japanian  Capitol.  At  its  very 
gates,  he  received  the  joyful  intelligence  that  his 
beloved  Rosalia,  had  in  his  absence,  that  very  day, 
given  birth  to  a  young  prince,  and  heir  to  the 
throne. 

It  is  easier  to  imagine  than  to  describe  the  joy 
which  the  advent  of  this  little  stranger  diffused 
not  only  throughout  the  court  of  the  Capital,  but 
over  all  Japan.     He  was  named  Justo  Ucundono. 

But  alas  for  the  instability  of  human  things  ? 
This  bright  and  auspicious  dawn  of  gladness  and 
prosperity,    was   doomed  to   set   amid   the    gloomy 


HISTORY   OF   ROSALIA.  31 

clouds  of  sadness  and  lamentation.  Too  soon,  alas, 
the  house  of  mirth  is  changed  into  the  house  of 
mourning  ! 

From  the  day  on  which  Justo  was  born,  the  Em- 
press began  to  decline.  For  a  while,  her  youth  and 
vigor  struggled  with  doubtful  success  against  the 
ravaging  encroaches  of  the  disease.  At  length, 
however,  the  violence  of  the  malady  prevailed. 
When  she  found  her  end  approaching,  she  sent  for 
the  Emperor,  whom  she  thus  addressed  :  "  Great 
and  generous  prince,  my  hour  has  come.  My  failing 
strength  bids  me  prepare  to  meet  the  last  event  of 
my  earthly  career.  0,  why  can  I  not  live  for  thee 
and  my  guiltless  babe  ?  But  God  is  just ;  he  wrongs 
me  not  in  taking  back  the  life  he  gave  me.  '  The 
Lord  gave  and  the  Lord  has  taken  away ;  may  his 
name  be  blessed  forever.'  I  long  to  meet  the  author 
of  my  being  in  his  own  bright  realms  of  bliss,  where 
the  sun  of  heaven  never  sets.  Fare  thee  well,  my 
noble  Lord,  fare  thee  well !  Thy  spouse,  when  dead 
to  earth,  shall  live  for  thee  in  heaven.  0,  couldst 
thou  but  bring  thy  heart  to  worship  the  God  of  thy 
Rosalia,  with  what  fond  anticipation  could  she  then 
await  thy  coming  at  the  gates  of  Paradise  !"  And, 
turning  to  Justo,  who  was  now  presented  to  her,  she 
continued  :  "  And  thou,  noble  boy,  farewell  forever, 
fare  thee  well !     Too  soon,  art  thou  doomed  to  be  an 


32  JUSTO   UCUNDONO. 

orphan !  But  thy  generous  father  liveth.  His  great 
soul  will  fill  a  mother's  as  well  as  a  father's  place." 
"Nobunango,"  she  exclaimed,  "  who  now  shall  edu- 
cate my  child  in  the  knowledge  of  the  one  true 
God?"  The  disconsolate  Emperor  replied:  "Ro- 
salia, be  at  peace  !  I  bind  myself  before  the  immor- 
tal god3  to  perform  for  thee  that  holy  task.  Thy 
dying  request  is  a  sacred  command  for  me  and  all 
Japan."  He  could  say  no  more,  but  sank  senseless 
into  the  arms  of  his  dying  spouse.  Then  Rosalia 
gathering  all  her  strength,  feebly  uttered,  "It  is 
well,  I  die  in  peace."  "It  was  the  last  of  earth." 
Her  beautiful  head  hung  like  the  drooping  lily  of  the 
vale,  and  she  breathed  no  more. 

When  the  Emperor  recovered,  her  spirit  had 
winged  its  flight  to  the  throne  above.  Again  and 
again  did  he  press  her  lifeless  form  to  his  throbbing 
heart ;  again  and  again  did  he  call  on  the  name  of 
his  departed  wife  ;  but  she  answered  him  not.  The 
grief  of  the  parent  communicated  itself  to  the  son, 
and  little  Justo  wept ;  but  his  tears  comprehended 
not  the  cause  for  which  they  flowed.  Retiring  to  the 
interior  of  the  palace,  Nobunango  gave  himself  up 
to  the  full  indulgence  of  grief,  refusing  not  only  the 
mildest  condolence,  but  even  all  bodily  nourishment. 
Apprehensions  for  his  life  became  general  amongst 
his   friends.     A   sorrowful  gloom  hung  heavily  on 


HISTORY   OF   ROSALIA.  33 

every  brow.  His  attendants,  forcing  their  way  into 
his  presence,  refused  to  leave  him,  until  he  would 
consent  to  rise,  and  mitigate  his  excessive  grief. 
The  Emperor  at  length  complied  with  the  wishes  of 
his  devoted  servants,  but  he  still  preferred  commu- 
nion with  the  dead,  rather  than  with  the  living. 
Prince  Fugurundono  stepped  forward  to  console  him. 
JFugurundono  was  a  venerable  sage,  one  of  the 
oldest  and  most  trustworthy  of  the  Emperor's  house- 
hold. He  spoke  to  the  following  effect.  "  Afflicted 
Prince,  if  heartfelt  sorrow  like  thine  could  summon 
back  the  dead,  Rosalia  would  live  again.  All  Japan 
weeps  for  the  death  of  thy  beloved  spouse ;  but  tears 
can  not  recall  to  life  the  spirit  that  has  fled  to  the 
immortal  gods.  If  this  affliction  were  the  works  of 
man,  thou  wouldst  be  privileged  to  resent  and 
avenge;  but  the  rulers  of  the  heavens  are  not  ac- 
countable for  their  deeds  to  the  feeble  sons  of  earth. 
Weep  on,  thou  noble  Prince  !  Give  vent  to  the  just 
emotions  of  a  generous  soul,  too  sorely  wounded. 
Thy  bereavement  calls  for  more  tears  than  thou,  or  all 
in  thy  country,  can  shed ;  but  they  cannot  reverse 
thy  fate.  It  is  permitted,  it  is  praiseworthy,  to  weep. 
It  is  manly  to  show  that  we  feel  as  mortals  ought  to 
feel.  Yet  I  must  entreat  thee,  for  thy  own,  and  thy 
people's  sake,  to  moderate  this  excessive  sorrow. 
Whilst  thou  art  sad,  thy  friends  and  servants  cannot 


34  JUSTO   UCUNDONO. 

be  happy.  The  Gods  have  taken  away  their  beloved 
Empress  ;  oh,  spare  them,  at  least,  thy  own  precious 
life  ?  Love  Rosalia  still,  ever  cherish  her  memory ; 
but  immoderate  sadness  cannot  benefit  the  dead,  and 
deeply  afflicts  the  living.  If,  in  the  realms  of  bliss, 
thy  departed  spouse  can  still  feel  an  interest  in  our 
concerns  here  below,  and  if  the  lot  of  mortals  can 
affect  disembodied  spirits,  our  sorrows  must  needs 
grieve  her  heart.  Rosalia  is.  not  dead,  but  liveth 
with  the  gods.  Why  then  lament  her  as  amongst 
the  dead  ?  Does  not  Justo  live  ?  Is  not  he  bone  of 
her  bone,  and  flesh  of  her  flesh,  and  blood  of  her 
blood  ?  May  not  he  take  his  mother's  place  in  thy 
affections  ?  Canst  thou  behold  him  without  behold- 
ing her  ?  Canst  thou  love  him  without  loving  her  ? 
The  purest  love  shines  forth  in  action.  In  action 
then  thou  must  hereafter  prove  thy  love  for  her. 
Justo  is  to  be  educated  in  the  knowledge  of  the  one 
true  God.  This  was  Rosalia's  dying  request ;  this 
is  thy  own  solemn  oath.  Keep  it  then  faithfully. 
It  will  be  a  stronger  pledge  of  thy  affection  for  the 
memory  of  thy  wife,  of  thy  love  of  her  offspring, 
and  of  thy  fidelity  to  the  gods,  than  a  life-time  of 
weeping,  an  ocean  of  tears,  could  afford." 

Fugurundono  succeeded  in  restoring  Nobunango 
to  his  wonted  calmness  of  demeanor,  and  strength 
of  mind.     Again  he  went  among  his  bereft  people, 


HISTORY   OF   ROSALIA.  35 

consoling  them  for  their  loss,  as  best  he  could.  But 
his  heart  was  sad,  and  his  spirits  depressed.  Rosalia 
was  no  more  !  Day  and  night  her  image  stood  be- 
fore him.  Her  memory  was  constantly  in  his  heart, 
and  her  name  ever  on  his  lips.  Pagan  though  he 
was,  "  he  made  a  covenant  with  his  eyes  not  to  think 
of  another  maiden."  Justo  was  committed  to  the 
watchful  care,  and  kindly  guidance  of  Prince  Fu- 
gurundono.  No  Lord  in  all  Japan  was  more  worthy 
the  sacred  trust. 


36  JUSTO  UCUNDONO. 


CHAPTER    II. 

EMBASSIES   APPOINTED. 

The  Emperor,  accompanied  by  his  son,  visits  Meaco,  the  birth- 
place of  Rosalia.  His  dream,  reminding  him  of  his  promise. 
He  convenes  his  Council.  Organization,  and  departure  of  embas- 
sies to  all  nations,  for  information  concerning  the  true  God. 
Their  success.  Many  maintain  the  plurality,  some  the  unity  of 
God.  The  chief  arguments  by  which  these  respective  views  were 
supported.  Perplexities  of  the  Emperor  and  his  Council.  Neces- 
sity of  revelation  perceived. 

Six  long  years  had  now  elapsed  since  the  death  of 
the  lamented  Rosalia,  during  which  time  Justo  had 
grown  a  sprightly  boy,  whose  equal  all  Japan  could 
not  produce.  He  was  Nobunango's  pride,  and  the 
nation's  fondest  hope.  Already  he  began  to  fill  the 
gloomy  void  in  his  father's  heart,  created  by  his 
mother's  early  decease. 

It  happened  about  this  time  that  the  Emperor 
resolved  on  visiting,  in  company  with  his  son,  the 
ancient  capital  of  the  empire,  the  renowned  city  of 
Meaco,  the  birthplace  of  the  deceased  Empress. 
Declining  all  public  demonstration,  he  was  yet 
unable  to  restrain  the  private  outpourings  of  over- 
flowing gratitude.  Never  was  reception  more  cordial 
or  sincere  than  that  which  he  and  the  young  prince 


EMBASSIES   APPOINTED.  37 

met  from  the  grateful  and  loyal  people  of  Meaco. 
It  was  the  spontaneous  prompting  of  affectionate 
hearts ;  not  the  cold  formality  of  calculating  minds. 
This  well-timed  exhibition  of  loyalty,  made  a  deep 
impression  upon  their  sovereign,  and  is  even  yet 
gratefully  remembered  by  his  successors.  The 
palace  was  surrounded  by  a  rejoicing  multitude 
till  a  late  hour  of  the  night. 

When  the  Emperor  entered  the  apartment  where 
he  had  first  met  his  lost  Rosalia,  the  recollections 
of  the  past  completely  overpowered  him.  At  first  he 
abandoned  himself  to  the  excesses  of  uncontrollable 
anguish ;  after  which,  a  deep  melancholy  settled  on 
his  mind.  All  the  painful  wounds  which  her  death 
had  caused,  and  which  time  had  now  partially 
healed,  were  opened  anew,  and  with  increasing 
anguish,  forced  their  way  to  his  heart.  On  the 
third  day  of  his  sojourn  at  Meaco,  he  had  the 
following  remarkable  dream.  It  seemed  to  him, 
that,  surrounded  by  his  nobles,  he  was  enjoying 
the  evening  breeze  at  the  twilight,  in  the  royal 
gardens  of  Anzuequeana.  Justo,  seated  by  the 
side  of  a  fountain,  was  playing  with  his  lamb. 
The  Emperor  perceived  at  the  distance  the  figure 
of  a  beautiful  woman  moving  lightly  through  the 
shade  of  a  verdant  grove.  He  pursued  the  phan- 
tom  with    eagerness,    anxious    to    discover   who    it 

4 


88  JUSTO   UCUNDONO. 

might  be,  that  at  an  hour  so  unseasonable,  had 
thus  presumed  to  intrude  upon  his  solitude.  But 
her  swiftness  eluded  his  efforts.  The  apparition 
had  drawn  him  aside  from  the  company  towards 
the  east  of  the  gardens.  On  a  sudden,  Rosalia, 
his  own  loved  but  departed  wife,  stood  before  him, 
with  that  majestic  dignity  and  condescending  mood, 
with  which  she  was  wont  to  greet  him  in  the  days 
of  her  youth  and  joy.  Nobunango  attempted  to 
clasp  her  in  his  arms,  but  her  form,  like  the  shadow, 
offered  no  resistance.  "Nobunango,"  said  she, 
"thou  canst  not  touch  me  with  mortal  hands,  but 
may'st  hear  my  voice,  and  thus  commune  with  my 
spirit.  For  thee  and  my  son  I  have  come  from  the 
realms  of  bliss.  I  have  come  on  the  part  of  the 
God  of  heaven,  to  remind  thee  of  the  pledge  thou 
gavest  thy  dying  spouse,  to  have  Justo,  our  child, 
educated  in  the  knowledge  of  the  Supreme  God. 
Fulfil  this  oath,  and  thou  wilt  have  secured  the 
favors  of  my  Sovereign  Lord,  and  the  blessings  of 
thy  departed  wife  I"  Having  spoken  thus,  she 
vanished,  and  the  Emperor  awoke.  With  the  flight 
of  the  phantom  his  melancholy  had  ceased.  His 
sorrow  was  assuaged,  and  his  afflicted  brain  reposed 
tranquilly  after  this  unlooked-for  consolation. 
Habitual  cheerfulness  and  elasticity  of  spirits 
regained  their  ascendancy  over  him.     The  presence 


EMBASSIES   APPOINTED.  39 

of  the  spirit  of  Rosalia  had  pervaded  his  soul  with 
an  ineffable  and  heretofore  unknown  delight. 
Resolved  forthwith  to  obey  the  suggestion  of  his 
dream,  on  the  following  day  he  convened  an  extra 
council  of  his  ministers  and  nobles,  to  consult  with 
them  on  the  proper  course  to  adopt  in  the  fulfilment 
of  his  important  oath. 

The  Council  having  met  in  obedience  to  the 
Emperor's  orders,  he  addressed  them  in  the  following 
terms. — "My  Lords,  at  the  couch  of  my  dying 
spouse,  I  promised,  solemnly,  to  cause  her  offspring 
to  be  educated  in  the  worship  of  the  Supreme  God 
of  heaven.  This  shall  be  my  first  tribute  to  the 
memory  of  Rosalia,  as  it  is  my  greatest  obligation 
to  the  gods.  But  how  can  this  sacred  task  be 
fulfilled  ?  Ignorant  as  I  am  of  the  name,  as  well 
as  of  the  attributes  of  this  infinite  being — a  stranger 
to  his  laws  and  precepts,  I  know  not  how  I  may  be 
enabled  to  serve  him,  by  the  direction  of  my  son's 
religious  education.  I  know  not  where  to  find,  or 
how  to  seek  him.  It  is  for  you,  my  lords,  in  the 
wisdom  of  your  united  suggestions,  to  devise  some 
plan  by  which  I  may  be  enabled  to  discharge  this 
important  trust." 

"  This  promise,  0  Emperor,"  observed  one  of  the 
nobles,  "  is  easy  of  fulfilment.  Xaca  is  the  supreme 
God  of  heaven.     Cause  Justo  to  be  instructed   in 


40  JUSTO   UCUNDONO. 

his  precepts,  and  acquainted  with  the  manner  of 
worshipping  him,  and  thou  wilt  have  fully  complied 
with  the  requirements  of  this  most  irrefragable 
bond."  "Not  so,"  interrupted  another  counsellor, 
"  Amida  is  the  chief  deity  of  Japan.  The  laws  and 
teachings  which  he  ordains  are  the  only  ones  by 
which  mortals  should  be  governed.  This  mode  of 
worship  is  alone  worthy  the  heir  of  the  Japanian 
Empire."  When  each  of  the  council  had  concluded 
his  argument  for  the  excellence  of  his  celestial 
patron  and  favorite  god — when  all  had  pleaded 
the  special  merits,  and  displayed  the  beauties  and 
attractions  of  their  particular  law,  the  Jaco,  chief  of 
the  Bonzas,  and  supreme  pontiff  of  the  empire,  rose 
to  address  the  assembly!  He  was  a  man  of  candid 
deportment,  liberal  opinions,  and  acute  perceptions  ; 
and  was  regarded  by  all  as  the  most  learned  of  the 
sages  of  the  empire.  He  said, — "  My  lords,  by 
what  presumption  can  we  venture  to  palm  our  own 
doubtful  theories  on  the  minds  of  others,  as  the 
conclusions  of  infallibility  ?  Neither  the  systems  of 
Xaca,  of  Amida,  nor  the  doubtful  vagaries  of  the 
god  Canon,  can  stand  the  test  of  inquiring  reason. 
Who  are  we,  that  we  should  thus  attempt  to  enslave 
the  unimpaired  mind  of  man  by  our  contracted  ideas, 
and  confine  its  action  by  chaining  it  down  to  earthly 
theories  ?     With  me,  the  investigation  of  the  science 


EMBASSIES   APPOINTED.  41 

of  the  gods,  and  of  their  decrees,  has  been  the 
laborious  study  of  fifty  years  ;  and  the  older  I  grow, 
and  the  more  matured  become  my  reflections,  the 
more  my  judgment  condemns  the  bases  of  the 
religious  systems  by  which  I  am  surrounded.  And 
of  all  the  creeds  which  now  obtain  in  the  empire, 
there  is  not  one  whose  adoption  I  would  recommend 
to  my  young  prince  on  this  solemn  occasion,  But 
we  have  heard  of  other  gods  besides  those  of  Japan, 
yet  what  nation  beyond  our  own,  I  would  ask,  know 
aught  of  Xaca,  Amida,  or  Canon,  of  their  rank  in 
heaven,  or  of  their  authority  on  earth  ?  Two  great 
systems  divide  the  religious  world ;  the  one  based 
upon  the  unity,  the  other  upon  the  plurality  of  gods.  . 
Among  the  advocates  of  the  former  creed,  the  J- 
Hebrew,  the  Christian,  and  the  Mahometan  stand 
conspicuous.  The  supporters  of  the  latter  comprise 
the  Japanese,  the  Chinese,  the  Indians,  and  the 
other  nations  of  the  East.  Are  both  systems 
acceptable  to  the  gods,  and  suitable  for  the  guidance 
of  men  ?  or  is  there  but  one  true  doctrine  for  all, 
others  differing  from  these  being  obnoxious  to 
heaven,  and  injurious  to  the  good  of  the  human 
race  ?  Is  the  road  to  heaven  one  and  the  same,  for 
all  the  children  of  the  earth,  or  are  there  many 
paths,    all    leading   to   the    same    universal    goal  ? 

4* 


42  JUSTO  UCUNDONO. 

These  are   questions   for   the   solution   of  which   I 
am  utterly  unprepared  and  incompetent. 

"  Should  the  Emperor,  however,  desire  to  have  my 
views  on  this  all-important  subject,  I  shall  advance 
them  with  that  freedom  of  speech,  and  disregard  of 
established  usage,  which  the  sublime  nature  of  our 
meditations  seems  to  demand,  which  the  Emperor 
has  a  right  to  expect,  and  which  my  own  position 
and  character  necessarily  require."  "Your  re- 
marks," said  Nobunango,  "  will  be  listened  to  with 
pleasure,  and  your  propositions  received  with  that 
attention  they  so  well  deserve."  "  I  would  suggest 
then,"  continued  the  Jaco,  "  the  selection  and  ap- 
pointment of  an  embassy  of  wise  Japanians,  such 
as  are  skilled  in  the  knowledge  of  divine  and  human 
law,  to  visit  the  Chinese,  the  people  of  India,  and 
of  the  neighboring  borders,  and  likewise  to  the  He- 
brew, the  Christian,  and  the  Mahometan  countries. 
Let  our  wise  men  consult  the  sages  of  those  nations 
concerning  their  gods,  their  mode  of  worship,  and 
every  thing  connected  with  the  investigation  of  this 
mysterious  subject.  Let  them  collect  the  information 
which  maybe  imparted  to  them,  and  fully  report  the 
same  to  the  Emperor,  and  his  august  council.  By 
comparison  of  the  inferences  of  their  various  deli- 
berations, we  may  be  enabled  to  discover  which  of 
the  rival  deities  possesses  the  highest  claim  to  the 


EMBASSIES   APPOINTED.  43 

supreme  godhead,  and  consequently  which  religious 
creed  is  the  most  conformable  to  reason,  and  the 
best  adapted  to  the  condition  of  man.  Let  the  God 
thus  found  be  the  God  of  Justo,  and  let  the  worship 
of  him  prevail  in  Japan  !" 

This  wise  and  dignified  proposal  received  the  most 
lively  attention,  and  created  a  powerful  impression. 
It  was  unanimously  adopted  by  Nobunango  and  his 
council,  and  straightway  acted  upon.  Splendidly 
equipped  embassies,  composed  of  men  the  most  emi- 
nent for  piety  and  learning  in  Japan,  were  organized 
and  appointed  in  a  manner  worthy  the  extent  of  the 
empire,  and  the  national  character  of  its  inhabitants. 
They  were  sent  to  thirty  of  the  principal  nations  of 
the  earth,  and  furnished  with  the  following  instruc- 
tions, decided  upon  by  the  council,  subscribed  by  the 
Emperor,  and  stamped  with  the  great  seal  of  the 
empire. 

"The  greeting  of  Nobunango,  Emperor  of  the 
Japanian  Islands,  to  the  mighty  nations  of  the 
earth  !  Receive  ye  nations  my  envoys,  and  let  them 
converse  with  your  sages,  that,  together,  they  may 
solve  the  following  propositions,  which  we  cannot." 

1st.  Is  a  nation  free  to  worship  whatever  god  its 
inhabitants  may  choose? 

2nd.  Are  the  gods  of  heaven  many,  or  is  there 
but  one  supreme  God  to  be  worshipped  by  all  men? 


44  JUSTO   UCUNDONO. 

3rd.  If  there  is  but  one  deity,  who  is  this  supreme 
God  of  heaven  whom  all  should  adore  ? 

In  less  than  twenty  days  after  the  adoption  of  the 
plan  of  the  Jaco,  all  the  ambassadors  had  departed 
on  their  novel  and  interesting  mission.  The  deputa- 
tions were  received  by  the  various  nations  of  the 
earth,  with  unusual  pomp  and  ceremony,  and  every 
facility  was  afforded  them,  for  the  accomplishment 
of  their  objects  to  their  utmost  satisfaction.  The 
sovereigns  of  those  countries,  which  they  visited,  as 
well  as  the  divines,  philosophers,  and  learned  men 
thereof,  vied  with  each  other  in  furnishing  them  all 
the  aid  and  information  calculated  to  facilitate  and 
expedite  their  great  task.  The  generous  assistance 
which  they  every  where  received,  enabled  them  to 
accomplish  their  objects  in  a  comparatively  brief 
space  of  time. 

It  was  scarcely  twenty  months  after  their  depar- 
ture when  the  last  embassy  returned  to  the  imperial 
city.  No  sooner  had  the  Emperor  been  advised  of 
their  return,  laden  with  intellectual  treasures  from 
every  country  of  the  globe,  than  he  again  convoked 
his  council,  for  the  purpose  of  receiving  the  various 
replies  to  the  momentous  inquiries  which  had  been 
proposed. 

On  the  day  appointed  it  was  re-opened  with  great 
ceremony  by  the  Emperor  himself,  surrounded  by 


EMBASSIES   APPOINTED.  45 

his  nobles  and  court.  He  received  the  report  of 
each  embassy  separately.  The  deepest  interest  was 
evinced  in  the  proceedings  by  the  entire  city  of 
Jeddo.  The  chief  of  each  deputation  handed  to  the 
Emperor  a  sealed  reply  to  the  proposed  queries,  as 
believed  by  the  sages  of  the  country  which  he  had 
visited.  These  despatches  were  then  publicly  opened. 
The  substance  of  the  various  replies,  was  substanti- 
ally thus.  The  first  question  which  had  been 
submitted:  "Are  the  gods  of  heaven  many,  or  is 
there  but  one  supreme  God  for  all  nations" — was 
answered  by  the  Doctors  of  the  Chinese,  the  Tartars, 
the  Indians,  the  Hindoos,  in  a  manner  materially 
the  same.     It  was  as  follows  : 

"  The  gods  of  heaven  are  many ;  the  thought  of 
only  one  God  for  all  the  races  of  men  is  an  unnatural 
absurdity." 

This  conclusion  they  endeavored  to  sustain  by 
these  arguments  :  "Each  region  of  the  earth  enjoys 
its  particular  climate.  The  soil  of  every  country 
yields  its  peculiar  productions.  All  nations  have 
languages  of  their  own,  as  they  have  moreover  their 
generic  customs.  Upon  this  universal  principle  of 
adaptation  of  productions  to  special  wants,  we  think 
it  but  natural  to  suppose  that  in  the  gratification  of 
the  highest  earthly  demand,  the  various  necessities 
of  the  several  nations  should  entitle  them  each  to  a 


46  JUSTO   UCUNDONO. 

particular  Deity,  by  whom  their  interests  might  be 
guarded  and  their  prosperity  more  surely  advanced." 

"  Profound  inference,"  exclaimed  one  of  the 
princes,  "  because  in  India  it  is  hot,  and  in  Tartary 
cold ;  because  in  one  region  they  produce  rice,  and 
in  the  other  obtain  oranges,  therefore  each  nation 
must  have  its  own  Divinity.  Why  not  demand  of 
kind  nature  suns  and  moons  of  their  own  ?" 

The  second  question  propounded :  "  Is  a  nation 
free  to  worship  whatever  gods  its  inhabitants  may 
choose?"  was  answered  by  the  same  nations  as  thus  : 

"  Every  one  is  bound  to  worship  the  gods  of  his 
own  country  for  the  following  reasons.  The  produc- 
tions of  every  clime  suit  best  the  people  of  that 
clime,  and  the  language  and  customs  of  a  people  are 
the  most  useful  for  those  among  whom  they  prevail. 
So  the  gods  of  India  are  the  best  adapted  to  the 
Indians,  and  the  gods  of  China  are  the  most  con- 
venient for  the  Chinese.  The  celestial  rulers  of 
Japan  should  command  the  adoration  of  its  inhabi- 
tants. The  introduction  of  foreign  gods  into  the 
empire  would  be  an  act  of  treason  against  the  native 
deities  of  the  land,  and,  moreover,  it  would  be 
incompatible  with  the  honor,  and  derogatory  to 
the  dignity  of  a  free  and  independent  people,  to 
search  elsewhere,  mendicant  like,  their  immortal 
sovereigns." 


EMBASSIES   APPOINTED.  47 

Though  these  ridiculous  sophisms  did  by  no  means 
convince,  yet  they  flattered  the  natural  pride  of  the 
haughty  nobles,  who  would  fain  have  acted  on  them. 
But  Prince  Fugurundono  decided  the  matter  by  a 
simple  remark,  which  had  the  effect  of  showing  this 
foolish  argument  in  its  really  ludicrous  colors. 
"  These  sapient  thinkers,"  said  he,  "  have  come  to 
the  sage  conclusion,  that  because  we  have  the  mis- 
fortune of  being  saddled  on  an  ass,  we  are  yet  bound 
to  ride  him ;  since  the  mounting  a  horse  would 
derogate  from  the  dignity  of  the  former  animal,  and 
argue  disrespect  on  the  part  of  its  rider." 

"  The  third  question :  "  If  there  is  but  one  Deity^ 
who  is  this  supreme  God  of  heaven  whom  all  should 
adore?"  was  not  answered  with  the  same  unanimity 
with  which  the  preceding  queries  had  been  deter- 
mined. Each  of  the  Pagan  nations  claiming  this 
honor  for  its  favorite  Deity,  not  even  any  two  uniting 
upon  the  same  celestial  candidate. 

After  these  replies  had  been  received  as  the  con- 
clusions of  the  before  mentioned  races,  the  council 
proceeded  to  the  examination  of  the  opinions  of  the 
Jewish  Sanhedrim,  which  were  expressed  as  follows : 

To  the  first  question,  of  the  existence  of  the 
Almighty.  "  There  is  but  one  supreme  God,  creator 
and  ruler  of  the  universe,  and  of  all  peoples  and 
tribes  therein." 


48  .TUSTO   UCUNDONO. 

To  the  second  question,  concerning  the  freedom 
of  worship.  "No,  this  Lord,  Creator,  and  ruler  of 
the  universe  is  to  be  worshipped  by  all  the  nations 
of  the  earth,  and  none  beside  him.  'I  am  the  Lord 
thy  God,  and  thou  shalt  not  have  strange  gods 
before  me.'  " 

To  the  third  question,  regarding  the  identity  of 
the  Deity.  "The  mighty  Jehovah,  '  I  am  who  I  am,' 
who  appeared  to  Moses  in  the  burning  bush,  and 
descended  upon  the  smoking  mountain  of  Sinai,  with 
the  tables  of  the  law.  This  God  has  revealed  him- 
self at  various  times  to  man,  manifesting  to  him  his 
will  and  pleasure.  He  has  at  length  given  a  written 
law  to  a  particular  people,  the  descendants  of  the 
faithful  Abraham,  whom  he  had  selected  as  the 
depository  of  his  promises,  and  as  his  organ  in  the 
dispensation  of  his  favors  to  the  rest  of  mankind. 
But  as  he  is  the  God  of  all  nations,  and  since  in  all 
creatures  his  benefits  and  mercies  are  to  be  bestowed, 
this  law  of  Sinai  is  merely  a  temporary  code,  obliga- 
tory on  one  people  only,  the  children  of  Israel,  and 
is  but  preparatory  to  a  more  perfect  dispensation, 
which  is  destined  for  all  men  and  for  all  ages !  This 
new  law  will  be  proclaimed  by  the  Christ,  the  great 
Messiah,  whom  we  await.  Till  He  shall  have  de- 
scended from  on  high,  to  proclaim  His  final  pleasure, 
the  law  of  Sinai  is  the  only  authorized  exponent  of 


EMBASSIES   APPOINTED.  49 

the  will  of  heaven,  the  only  rule  for  human  guidance, 
the  only  standard  of  human  conduct." 

"The  Jewish  doctrine,"  exclaimed  the  philosopher 
Frico,  "  is  the  doctrine  of  reason  and  common  sense. 
The  idea  of  God  suggests  to  us  a  being  supreme  over 
all  other  powers,  and  independent  of  all  things. 
Less  than  this  he  is  not  God.  Let  us  now  suppose 
that  there  are  two  or  more  gods.  These  are  either 
dependent  on,  or  independent  of  each  other.  If  one 
be  dependent  on  the  other,  he  cannot  be  God,  as  the 
idea  of  subjection  is  incompatible  with  that  of  the 
Deity.  But,  if  each  be  independent  of  the  other, 
each,  not  being  supreme,  cannot  be  God  either. 
Hence  there  is,  and  can  be  but  one  God." 

"Why  not  grant,"  observed  the  Cubo,  "  that  each 
god  shall  be  independent  of  the  other,  and  confine 
himself  to  his  own  province,  without  interfering  with 
the  concerns  of  the  other  ?"  "  In  that  case,"  replied 
the  philosopher,  "there  would  be  no  God  at  all, 
since  none  would  be  supreme,  which  idea  of  supre- 
macy, above  all  others,  is  inseparable  from  that  of 
God.  Judgment  then,  and  the  universal  sense  of 
mankind  can  only  sanction  the  one  God,  sovereign 
and  Master  of  all." 

This   conclusion    was   further   confirmed    by   the 

Caliph  of  Bagdad.     To  the  first  question  he  replied : 

"  In  the  name,  and  by  the  authority  of  Mohammed, 

5 


50  JUSTO   UCUNDONO. 

there  is  but  one  God,  one  paradise,  one  prophet. 
God  is  God,  and  Mohammed  is  his  Prophet."  To 
the  second  question  he  replied :  "  No,  all  nations  are 
bound  to  worship  the  God  of  the  prophet,  and  to 
obey  the  teaching  of  the  Koran.  Under  this  decree 
shall  all  infidels  be  made  to  bow  their  necks,  either 
by  persuasion  or  by  the  cimitar."  To  the  third 
question  the  response  of  the  Caliph  was :  "  There 
is  no  God,  but  the  God,  adored  by  the  children  of 
the  desert,  and  followers  of  the  prophet,  and  that 
God  is  necessarily  one."  Then  followed  the  demon- 
stration of  this  theorem,  in  which  analogous  argu- 
ments to  those  employed  by  Taico,  were  advanced. 
It  read,  "  God  is  essentially  omnipotent  and  free, 
and  a  being  not  comprising  in  his  nature  these 
elements,  cannot  enter  into  our  idea  of  an  eternal 
and  supreme  ruler.  Now  such  a  being  can  be  but 
one.  Supposing  there  be  two,  then  each,  being 
free,  can  will  as  he  pleases ;  and  by  virtue  of  his 
sovereignty,  can  execute  what  he  wills ;  hence,  we 
have  two  sources  of  volition,  and  two  motive  agents. 
If  now  the  one  will  the  creation,  the  other  the  non- 
creation  of  this  world,  we  have  the  exercise  of  two 
independent  powers,  supported  by  their  respective 
means  of  execution  ;  or  we  have  omnipotence  against 
omnipotence.  Which  is  to  prevail  ?  If  by  any  pos- 
sibility the  one,  the  second  loses  the  divine  criterion, 


EMBASSIES   APPOINTED.  51 

being  unable  to  obtain  his  desire.  If  the  latter, 
however,  prevail,  for  the  same  reason,  is  the  former 
despoiled  of  his  sovereign  attributes.  The  Universe 
necessarily  must  or  must  not  exist,  there  being  in 
this  case  no  medium.  From  these  facts  the  Unity 
of  the  supreme  God  of  Heaven  is  evidently  percep- 
tible." 

After  the  consideration  of  the  Mahometan  solu- 
tion, the  report  of  the  Christian  embassy  was  taken 
up.  It  was  evident  that  its  reply  was  awaited  by 
the  Council  with  more  than  usual  anxiety,  and 
that  its  consideration  would  be  invested  with  much 
greater  interest,  than  had  been  those  of  any  of  the 
foregoing  nations.  It  was  well  known  that  the 
ambassadors  of  Nobunango  had  been  received  by  the 
Christian  nations  with  unusual  ceremony,  and  had 
been  treated  by  them  with  the  utmost  respect  and 
attention.  They,  above  all  other  nations,  seemed  to 
have  fully  appreciated  the  importance,  and  properly 
estimated  the  motives,  of  this  unusual  mission. 
Moreover,  it  was  now  remembered  by  many,  that 
it  was  on  the  God  of  the  Christians,  that  their 
lamented  Empress  was  wont  to  call. 

The  answer  of  the  pontiff  of  the  Christians,  which 
was  sealed  by  the  ring  of  the  fisherman,  read  thus. 
"  The  successor  of  the  fisherman,  to  Nobunango,  the 
wise  and  lenient  Monarch  of  the  Japanian  Empire — 


52  JUSTO   UCUNDONO. 

health  and  apostolic  benediction  in  the  name  of  the 
Lord  Jesus  Christ"  —  "Illustrious  Prince!  Your 
serene  ambassadors  have  handed  us  your  important 
problems,  that  we  might  answer  them  according  to  the 
wise  spirit  of  the  Christian  law,  for  the  guidance  of 
your  imperial  mind ;  now,  therefore,  see  our  solutions : 
"  To  your  first  query — '  Are  the  gods  of  heaven 
many,  or  is  there  but  one  Supreme  God,  to  be 
worshipped  by  all  men  V  We  believe,  and  two 
hundred  millions  of  souls  believe  with  us,  in  one 
God,  Almighty,  Creator  of  Heaven  and  Earth. 

"  To  your  second  query — i  Is  a  nation  free  to 
worship  whatever  gods  its  inhabitants  may  choose  ? 
We  answer,  No, — The  God,  Almighty,  Creator  of 
Heaven  and  Earth,  in  whom  we  believe,  is  to  be 
worshipped  and  adored  by  all  nations  on  the  face  of 
the  globe. 

"  To  your  third  and  most  important  query — <  Who 
is  this  Supreme  God  of  Heaven  whom  all  should 
adore? — we  reply,  That  same  God,  Almighty,  in 
whom  we  Christians  believe,  and  whom  we  worship 
with  our  whole  soul,  and  our  whole  mind,  and  our 
whole  strength ;  for  beside  him  there  is  no  true  god 
by  whom  man  can  be  saved." 

To  this  was  added. — "  This  God,  Almighty,  in 
whom  the  Christians  believe,  is  that  same  God,  that 
formerly  appeared  to  Abraham ;  that  gave  his  law 


EMBASSIES   APPOINTED.  53 

to  Moses ;  that  spoke  through  the  prophets ;  and 
that  promised  his  Christ.  He  is  the  same  who  has 
sent  Christ  into  the  world ;  who  has  abrogated  the 
law  of  Sinai,  and  substituted  a  new  law,  which  is 
intended  for,  and  binding  on,  all  the  tribes  of  the 
earth.  And  this  law,  0,  Emperor,  is  none  other 
than  the  Christian  law,  which  we  obey." 

This  reply  was  listened  to  by  the  assembly  in 
profound  silence,  and  heard  with  the  highest  respect. 
At  the  conclusion  of  its  perusal,  the  Emperor  bowed 
his  head,  and  lowered  his  sceptre  in  token  of  his 
appreciation  of  the  importance  of  the  opinions  of 
the  successor  of  St.  Peter.  The  reading  of  the 
despatch  had  made  a  deep  impression  on  the  mind 
of  every  member  present ;  yet  doubt  and  perplexity 
were  depicted  on  their  countenances.  They  had 
received  the  reports  of  thirty  of  the  most  civilized 
nations  of  the  earth,  on  questions,  fraught  with  un- 
usual interest  to  every  human  being ;  and  not  any 
two  of  them,  could  be  found,  whose  views  thereon 
coincided  in  detail.  It  is  true,  that  the  Hebrews, 
the  Christians,  and  the  Mahometans,  agreed  with 
regard  to  the  Unity  of  the  Deity,  but  they  differed 
widely  as  to  the  mode  of  worshipping  him.  The 
remainder  of  the  various  nations  were  divided  in 
their  views,  not  only  as  to  the  nature  of  the  Deity, 

and  to  a  still  greater  extent,  as  respected  the  proper 

5* 


54  JUSTO    UCUNDONO. 

form  of  religious  homage,  but  likewise  as  to  his  very- 
identity  ;  each  of  them  having  peculiar  gods  of  their 
own.  After  the  inspection  of  so  many  conflicting 
and  dissimilar  statements,  the  wisest  of  the  council 
declined  suggesting  to  the  Emperor  a  word  of 
advice,  as  to  the  course  he  should  pursue  in  the 
education  of  Prince  Justo. 

Nobunango  himself,  partook  of  the  perplexity 
which  agitated  the  thoughts  of  his  counsellors. 
"  Immortal  gods,"  he  exclaimed,  "why  have  you 
not  revealed  to  us  clearly  and  distinctly  who,  what, 
and  how  many  you  are?  Can  ye  delight  in  per- 
plexing the  minds,  and  in  saddening  the  hearts  of 
mortal  creatures?  Are  the  Chinese,  the  Indians, 
and  our  own  forefathers  right,  in  assuring  us  that 
ye  are  many?  Or  must  we  give  credence  to  the 
Children  of  Moses,  the  disciples  of  Christ,  and  the 
followers  of  the  prophet,  when  they  tell  us  that  you 
are  one,  in  nature  and  substance  ?  Speak !  immor- 
tal gods !  Speak  in  a  voice  of  thunder,  that  all  the 
children  of  men  may  know  your  decision  ?" 


PLAN   OF   EDUCATION.  55 


CHAPTER    III. 


PLAN    OP   EDUCATION. 


God  has  at  various  times  revealed  himself  to  man.  Speaks  to  all 
by  the  voice  of  reason.  If  this  be  obeyed  he  will  send  us 
other  instructors.  Impediments  to  the  general  practice  of 
truth  and  virtue.  We  are  free  to  choose  good  or  evil.  First 
impediment,  self-love.  Second,  example.  Third,  the  force  of 
education.  The  Emperor's  perplexities.  Prince  Fugurundono 
proposes  a  plan,  which  is  adopted  and  acted  upon. 

After  this  irrepressible  outburst  from  Nobunango, 
the  Jaco  exclaimed,  "  Do  not,  mighty  prince,  thus 
censure  the  gods,  for  our  ignorance  and  misde- 
meanors. The  Children  of  Moses  have  told  you, 
that  their  Jehovah  has  at  various  times  revealed 
himself  to  his  favored  people.  The  followers  of 
Christ  have  repeated  the  same  ;  and  both  statements 
have  been  confirmed  by  the  disciples  of  Mahomet." 

"  But  why,"  said  Nobunango,  "  have  not  the  gods 
communicated  their  wishes  to  the  Japanese  likewise  ? 
Are  not  we,  as  well  as  other  nations,  their  children  ? 
Why  is  it,  that  they  seem  to  have  thus  overlooked 
us  in  the  dispensation  of  their  celestial  favors  ?  " 
"  How  can  it  be  said,"  returned  the  Jaco,  "  that  in 
this  respect  we  have  been  forgotten  by  the  gods, 
isolated  though  we  be  from  the  family  of  nations  ? 


56  JUSTO   UCFNDONO. 

They  have  ever  spoken  to  our  hearts,  and  to  those 
of  our  fathers  by  the  mighty  voice  of  reason.  By 
implanting  in  our  nature,  an  ever-acting  conscience, 
they  have  pointed  out  to  us  that  which  is  right  from 
that  which  is  wrong, — what  may  be  done,  and  what 
should  be  avoided.  Had  we  hearkened  to  the  voice 
of  conscience,  and  obeyed  the  promptings  of  reason, 
we  would  doubtless  have  been  favored  with  other 
messengers  from  the  realms  above,  detailing  the 
special  desires  of  our  immortal  sovereigns.  But,  as 
we  have  not  appreciated,  but  neglected  this  first 
earnest  of  spiritual  happiness,  and  eternal  life, 
bestowed  upon  us  by  the  gods,  they  have,  with 
justice,  withheld  that  more  ample  revelation,  which 
in  the  event  of  our  obedience,  they  had  no  doubt, 
purposed.  Let  us  begin  at  once,  to  deserve  this 
mark  of  the  divine  favor,  by  walking  steadfastly 
after  that  light  which  the  gods  have  kindled  in  our 
souls,  and  a  brighter  sun  will  rise  to  diffuse  the 
glorious  rays  of  celestial  truth  over  our  now  unen- 
lightened minds.  I  have  examined  the  records  of 
the  messages  of  the  heavenly  powers,  among  various 
nations,  and  I  must  confess,  that  I  have  yet  to  learn 
the  name  of  that  people,  to  whom  the  celestial  rulers 
of  the  universe  have  not  signified  their  commands  at 
some  one  period,  and  in  some  effectual  manner. 
But,  wayward  and  infatuated,  many  of  them  heeded 


PLAN    OF   EDUCATION.  57 

not  these  harbingers  of  their  everlasting  felicity,  and 
scornfully  despised  the  aid,  so  generously  proffered 
them.  The  consequence  has  been,  that  those  who 
have  obeyed  these  holy  warnings  have  reaped  the 
fruits  of  their  righteousness  in  unexampled  earthly 
prosperity,  and  in  the  certainty  of  a  never-ending 
glory,  in  the  regions  above,  whilst  they  whose  dis- 
torted vision  induced  them  to  prefer  transient  and 
mundane  pleasure  to  a  perpetuity  of  immortal  joy, 
have  gathered  the  harvest  of  their  folly,  in  an 
imperfect  social  structure,  in  the  ignorance  of  art 
and  science,  in  the  utter  apathy  to  the  great  ends  of 
their  creation." 

«  Why  "  observed  the  Cubo,  "  have  not  the  gods, 
seeing  men  thus  rebellious,  compelled  them  to  listen 
to  the  truth,  and  obey  it  ?  "  "  Because  they  despise 
the  homage  of  slaves,"  answered  the  Jaco,  "  A  free 
and  unsolicited  service  tonly  can  be  acceptable  to 
them.  Man  is  a  being  created  intelligent  and  free. 
Truth  and  falsehood,  good  and  evil,  from  which  to 
choose,  are  set  before  him.  The  consequences  of 
his  selection  are  attributable  only  to  his  own  desire." 
"  How  is  it  possible,"  interrupted  the  Emperor, 
"  that  rational  man  beholding  the  light,  should  yearn 
after  darkness,  and  knowing  the  good,  select  the 
evil  ?  " 

"  Man,"   replied  the  Philosopher  Taico,  "  almost 


58  JUSTO  UCUNDONO. 

from  the  hour  of  his  birth,  discloses  in  his  nature, 
the  action  of  two  great  principles,  which  may  be 
termed  the  Rational,  and  the  Animal  influences. 
The  former  enlightens  his  brain  in  the  conception  of 
the  truth,  and  discovers  to  him  the  path  of  rectitude, 
but  the  latter  dissuades  him  from  the  fulfilment  of 
its  admonitions.  The  vital  essence  of  the  Animal 
principle  is  self-love,  which,  unloosing  the  passions, 
in  searching  its  gratification,  impels  man  to  seek 
worldly  enjoyments  as  a  means.  No  sooner  has 
reason  displayed  the  course  of  justice  and  propriety, 
than  self-love,  finding  that  it  restricts  pleasure,  and 
thus  opposes  its  desire,  at  once  rejects  its  councils, 
and  bids  defiance  to  its  restraints.  It  was  from 
causes  like  these,  that  the  philosophy  of  the  great 
Confucius  met  with  such  envenomed  and  permanent 
opposition  in  the  Chinese  Empire.  His  doctrine 
proscribed  the  vices  and  evil  practices  prevalent 
among  the  mass  of  the  people ;  hence  the  perverse 
Chinese,  loth  to  abandon  their  habitual  crimes, 
rejected  the  creed  that  condemned  them,  heavenly 
though  it  were.  Self-love  is  then  the  first  great 
impediment  towards  the  observance  of  truth,  and  the 
practice  of  virtue." 

"  A  still  greater  obstacle  towards  their  extensive 
dissemination,"  said  the  Cubo,  "  is  the  force  of 
example.     The   desire   of  imitation  is  a  principle, 


PLAN   OF   EDUCATION.  59 

deeply  seated  in  the  native  constitution  of  man. 
Children  act  after  their  parents,  scholars  after  their 
masters,  and  subjects  after  their  rulers.  We  approve 
or  condemn,  adopt  or  reject,  praise  or  censure,  not 
because  we  have  the  authority  of  common  sense  as 
our  guide,  but  simply,  because  others  do  in  like 
manner.  And  the  higher  the  position,  and  the 
weightier  the  character  of  him,  whose  actions  are 
copied,  the  more  powerful  and  effectual  becomes  his 
influence  over  those  around  him.  Thus  the  moral 
power  which  a  prince  wields  over  his  people  is 
immense,  that  which  the  parent  exercises  over  the 
child  is  perhaps  greater  still.  It  is  unquestionably 
an  almost  irresistible  temptation,  and  at  the  same 
time  a  very  plausible  motive,  to  tread  in  the  footsteps 
of  our  fathers,  and  to  follow  the  traces  of  our  guide. 
The  present  fortune  of  the  gods  of  Japan  illustrates 
this  very  truth.  Why  do  we  at  this  time  see  all 
Japan  deserting  the  temples  of  Xaca,  to  frequent 
those  of  the  god  Amida  ?  Because  our  gracious 
Sovereign  resorts  to  these  latter.  Let  him  and  his 
court  patronize  the  worship  of  the  former  deity,  and 
my  word  for  it,  all  will  do  so  with  him,  and  the  now 
deserted  houses  of  the  unpopular  god  will  again 
become  the  centre  of  worship,  the  temples  of 
fashionable  devotion  of  the  Japanese.  Thus  the 
omnipotence  of  the  force  of  example  for  good  or 


60  JUSTO   UCUNDONO. 

evil.  Unhappy  land  !  where  it  is  the  fashion  to 
shun  the  light,  and  to  wander  in  the  darkness." 

"  Self-love  and  example,"  observed  the  Jaco,  "are 
undoubtedly  powerful  opponents  of  true  morality, 
yet  I  consider  the  prejudices  of  birth,  and  more 
especially  those  of  education,  to  be  far  more  formi- 
dable than  the  action  of  either  of  them,  or  even  that 
of  both  combined.  It  is  these  which  shape  and 
fashion  the  minds  and  hearts  of  most  men,  which 
mould  their  thoughts,  and  direct  their  conclusions. 
Survey  the  globe,  and  observe  how  completely  they 
attract  its  various  tribes  to  their  own  arbitrary 
standards.  They  control  our  ideas,  our  language, 
our  dress,  our  customs  and  manners,  our  government, 
but  above  all,  our  religious  belief,  and  mode  of  divine 
worship.  It  is  these,  which  constitute  in  India,  the 
Hindoo ;  in  Turkey,  the  Mahometan ;  in  Palestine, 
the  Jew.  Had  we  first  breathed  in  Bagdad,  we 
might  have  been  followers  of  the  prophet ;  if  in 
Persia,  we  would  probably  have  been  devout  wor- 
shippers of  the  sun.  And  why  do  we  call  on  Amida 
for  aid  and  comfort  ?  Because  we  first  beheld  the 
light  of  day,  in  the  happy  Isles  of  Japan,  and 
because  we  have  been  educated  in  the  principles  of 
Frenoxama." 

"  To  these  incontrovertible  facts,"  interrupted  the 
historian   Mancio,  "  I  have   foimd    one   remarkable 


PLAN   OF   EDUCATION.  61 

exception,  and  but  one.  I  have  frequented  every 
region  of  the  earth.  I  have  visited  every  clime  of 
its  surface.  I  have  traversed  mountains  and  dales, 
and  have  penetrated  into  the  desert  as  far  as  it  was 
possible  for  man  to  go.  I  have  been  a  resident  in 
every  country,  and  wherever  I  have  met  with  human 
beings,  there  have  I  found  worshippers  of  Jesus,  the 
Christian's  God,  Jehovah,  Mahomet,  the  Sun,  the 
White  Elephant,  the  grand  Lama,  have  each  their 
exclusive  domains,  their  own  specific  theatre,  where 
homage  is  rendered  to  them,  but  Jesus  is  worshipped 
every  where,  and  the  extent  of  his  dominions  is 
bounded  only  by  the  ocean." 

"  The  fact  you  refer  to,"  observed  the  Jaco,  "  is 
indeed  a  phenomenon  in  the  religious  world.  No 
other  system  of  worship  has  ever  succeeded  in  form- 
ing education  according  to  its  own  standard.  With 
most  tribes,  however,  birth  and  education  have 
rather  shaped  and  fashioned  the  religious  systems, 
by  which  they  profess  to  be  regulated." 

"  Immortal  God,"  ejaculated  for  a  second  time 

the  dissatisfied  Nobunango.     u  How  shall  we  at  last 

discover  our  road  to  the  fountain-head  of  truth  ;  how 

may   we  pursue  through  the  dreary  wilderness   of 

doubt  and  darkness,  the  guidance  of  those  beacon 

stars  of  light  and  peace  ?     How,  shall  we,  blinded 

by  the  sands  of  prejudice  and  passion,  gain  the  oasis 

6 


1/ 


62  JUSTO   UCUNDONO. 

of  spiritual  repose,  and  mental  disenthralment  ? 
How  shall  we  proceed,  impeded  by  the  force  of 
vicious  example,  and  the  fierce  prejudices  of  birth 
and  of  education  ?  And  should  the  sacred  beams  of 
truth  ever  light  upon  our  hearts,  will  those  hearts, 
callous  and  remorseless,  throb  with  an  answering 
pulsation  ?  The  Children  of  Moses,  the  followers  of 
Christ,  the  votaries  of  Mahomet,  all  profess  to  walk 
by  the  lamp  that  is  shed  from  the  throne  of  the  one 
true  god,  and  yet  they  each  proceed  through  a 
different  pathway.  How  can  we  unaided  and 
unassisted,  hope  ever  to  reach  the  distant  palace  of 
the  great  king,  the  dwelling  place  of  the  God  of 
truth  ?  0  Rosalia,  how  arduous  is  the  task,  which 
thou  didst  impose  upon  thy  Nobunango  !  " 

"  The  task,  0  Emperor,"  said  Prince  Fugurun- 
dono,  "  which  your  oath  imposes  is  truly  a  mighty 
one,  but  the  gods  will  aid  you  in  its  accomplishment. 
I  have  conceived  a  plan  for  the  training  of  Justo, 
which,  if  faithfully  carried  out,  will  most  certainly 
produce  the  wished-for  result.  If  your  highness 
and  august  council  permit,  I  will  submit  to  them 
the  outlines  of  my  scheme."  "  Proceed,  Fugurundono, 
proceed,"  was  the  outcry  from  every  member.  "  I 
propose,"  continued  he,  "  to  have  him  secluded  from 
all  intercourse  with  men,  in  some  safe  and  pleasant 
retreat,  until   he  arrive   at   the   age  of  twenty-one 


PLAN    OF    EDUCATION.  63 

years.  Let  him  be  confided  to  the  care  of  a  few 
able  and  trusty  friends,  who  you  know  will  faithfully 
execute  and  abide  by  your  orders.  Let  him  be 
instructed  in  every  art  and  science  calculated  to 
enlarge  the  powers  of  his  mind,  and  strengthen 
his  understanding.  But  carefully  withhol^L  from 
him  the  remotest  intimation  of  the  existence  of  the 
Deity,  of  religion,  of  worship,  or  of  any  creed  or 
system  with  regard  to  a  future  world." 

"But  why,  0  prince,"  observed  the  Jaco,  "do 
you  propose  to  educate  the  crown  prince  without 
the  knowledge  of  any  religion?  Even  a  doubtful 
creed  to  me,  seems  preferable  to  none  at  all." 
"It  is  not  my  wish,"  returned  Fugurundono, 
"  to  leave  Justo  without  the  possession  of  religion, 
but  rather  to  enable  him  to  discover  that  which  is 
the  true  one.  This  plan,  which  I  have  been 
permitted  to  lay  before  you,  is  designed  with  the 
intention  of  preserving  his  mind  free  from  all 
prejudice  in  favor  of  any  religious  sect,  and  his 
imagination  uninfluenced  by  passion  or  fancy,  and 
his  whole  system  uncontaminate  from  the  example 
of  others,  and  unfettered  by  the  restraints  of 
previous  education. 

"  When  the  prince  shall  have  reached  the 
prescribed  age,  his  mind  stored  with  every  variety 
of  useful  knowledge,  his   intellect  well  disciplined, 


64  JUSTO   UCUNDONO. 

and  his  heart  untouched  by  interest ;  then  let  the 
Emperor  convene  a  council  of  divines  and  learned 
men  of  every  system  and  sect  on  the  earth.  These 
will  unfold  to  the  prince  their  different  systems  of 
religion,  and  discuss  their  respective  merits  before 
him.  The  prince,  uninfluenced  by  any,  a  stranger 
to  all,  and  partial  to  none,  must  necessarily  discover 
the  truth,  if  there  still  be  truth  upon  the  earth." 

The  plan  was  unanimously  adopted  by  the  council, 
and  cordially  approved  of  by  the  Emperor.  Prince 
Fugurundono,  the  author  of  the  system,  was  charged 
with  its  execution ;  he  being,  as  we  have  before  said, 
the  most  experienced  and  the  most  trustworthy 
man  in  the  empire.  After  this,  the  council  was 
adjourned. 


VALLEY   OF   FRENOXAMA.  65 


CHAPTER    IV. 


VALLEY   OF    FRENOXAMA. 


The  Jaco's  objections  to  Fugurundono's  plan — they  are  dissipated. 
Mount  Frenoxama.  Description  of  the  ancient  palace — of  the 
thirteen  valleys — its  inmates.  Exercises  of  the  young  princes 
— their  studies — amusements — domestic  and  scholastic  disci- 
pline— distribution  of  their  time. 

On  the  day  following  the  adoption  of  the  scheme 

of  Fugurundono,  the  Jaco,  in  a  private  interview  with 

him,  said,  "  Prince,  I  almost  repent  my  acquiescence 

in  the  plan  you  yesterday  proposed."     "  Why,  my 

lord  V  asked   Fugurundono.     ;<  Because,"  said  the 

former,  "it  was  given  in  approval  of  a  system  of 

education  which  excludes  all  knowledge  of  the  gods. 

Since  religion  is  the  great  standard  that  regulates 

and   expresses  the  duties  of  man  to  the  gods,  to 

himself,  and  to  his  fellow  man,  we  should  endeavor 

rather,  first  of  all,  to  instil  its  principles  into  the 

youthful   mind.     No    human   being,  much   less  the 

future  ruler  of  Japan,  should  be  allowed  to  reach 

the  age   of   maturity,  unconscious   of    the   moving 

spring  of  animate  happiness,  ignorant  of  the  sublime 

power  of  earthly  morality." 

"  Were  we  now  in  the  enjoyment   of  the   true 
6* 


bb  JUSTO   UCUNDONO. 

religion,"  answered  the  Prince,  "  jour  sentiments 
would  be  just  and  sagacious.  But  what  system  of 
worship  would  you  purpose  unfolding  to  the  young 
Justo  ?  The  Emperor  is  bound  by  his  vow  to  have 
his  son  educated  in  the  knowledge  of  the  true  God, 
and  instructed  in  his  mode  of  worship.  But  of  the 
innumerable  varying  and  contradictory  sects  that 
obtain  amongst  mankind,  which  can  be  called  the 
true  one  ?  It  is  precisely  for  the  purpose  of  solving 
this  great  problem  that  my  plan  has  been  devised, 
and  in  the  belief  that  it  might  accomplish  this  end 
has  it  been  urged  and  finally  adopted." 

"  But  why  not  at  once  grant  that  all  creeds  of 
belief  are  good  and  lawful,  and  that  any  mode 
of  worship  prompted  by  the  honest,  well  meaning 
heart  will  be  acceptable  to  the  gods  ?"  "  In  this 
view  of  the  case  you  doubtless  aim  at  universal 
justice,"  rejoined  the  sage,  "but  surely  you  are  too 
sagacious  seriously  to  entertain  such  an  opinion. 
Will  you  place  in  the  same  category,  the  worshippers 
of  the  sun,  and  of  the  moon,  those  of  the  elephant 
and  the  ibis,  those  of  Christ  and  Mahomet,  those  of 
the  grand  Lama,  or  of  Jupiter,  with  those  of  the 
Jehovah  ?  Is  there  no  distinction  to  be  made 
between  the  prostitute  and  the  jrestal  virgin ; 
between  those  who  sacrifice  human  victims,  and 
those  who  mercifully  protect  the  life  of  man  ?     And 


VALLEY    OF    FRENOXAMA.  67 

such  impiety  must  be  extolled,  if  anything  which 
should  be  merely  sincere  is  acceptable  to  the  gods." 
"You  argue  convincingly,"  returned  the  Jaco  ;  "I 
have  now  no  more  to  say.  Your  system  has  the 
full  approval  of  my  judgment,  as  well  as  that  of  my 
heart,  and  you  may  ever  count  on  my  strenuous  and 
cordial  support  of  your  views,  as  thereby  expressed." 
Fugurundono  now  directed  his  full  attention 
towards  the  selecting  a  suitable  place  of  retreat, 
in  which  his  royal  pupil  might  be  reared  according 
to  his  novel  method.  He  recollected  the  existence 
of  an  ancient  palace,  of  magnificent  structure, 
erected  by  the  Dairi,  the  ancient  emperors  of 
Japan,  and  which  was  pleasantly  situated  on  the 
top  of  Mount  Frenoxama.  It  was  constructed  in 
the  form  of  an  oblong  octagon,  covering  most  of 
the  surface  of  the  Mount.  It  was  four  hundred 
feet  in  height,  being  built  of  solid  marble;  the 
roof,  of  the  same  material,  being  flat.  On  its 
surface,  it  bore  a  pleasure  garden,  compared  with 
which  the  hanging  gardens  of  ancient  Babylon 
would  seem  insignificant.  Groves,  and  bowers, 
and  refreshing  shades,  enlivened  by  a  thousand 
joyous  warblers;  trees  and  plants  of  every  kind, 
flowers  of  every  hue,  and  fruits  of  every  flavor, 
covered  its  entire  face.  It  was  watered  by  four 
meandering    streams,   and    intersected    by   various 


68  JUSTO   UCUNDONO. 

ponds,  in  which  the  rays  of  the  sun  shone  with 
glittering  refulgence  on  the  crests  of  numberless 
fishes.  The  brooks  were  nourished  by  three  copious 
springs  bursting  from  the  east,  the  west,  and  the 
south  sides  of  the  Mount,  and  the  water  was  forced 
into  an  immense  reservoir,  placed  in  the  centre  of 
the  garden,  by  means  of  pipes.  The  superfluities 
of  the  ponds,  perpetually  supplied  by  small  rivulets 
from  the  great  reservoir,  were  discharged  in  a 
similar  manner.  The  palace  was  divided  into 
twenty  thousand  magnificent  apartments,  the  prin- 
cipal of  them  communicating  with  a  great  staircase, 
leading  to  the  above-named  garden.  The  mountain 
of  Frenoxama  is  surrounded  by  thirteen  beautiful 
valleys,  these  being  bounded  by  the  great  lake,  in 
breadth  over  three  miles.  Rippling  brooks,  mur- 
muring rivulets,  refreshing  fountains  covered  these 
valleys,  and  ridges  of  hills  rising  from  ten  to  twenty 
feet  above  the  level  of  the  plain,  almost  hidden  by 
the  profusion  of  sweet  scented  shrubs,  together 
with  the  moss-clad  rocks,  gave  to  them  a  very 
picturesque  appearance.  Every  animal  and  fea- 
thered tribe  known  in  the  empire  was  here  repre- 
sented, whilst  almost  every  variety  of  the  piscatory 
class  stocked  the  adjoining  lake,  affording  plenteous 
supply  to  the  great  city  of  Meaco,  and  its  environs. 
The  view  of   these  surrounding  beauties   from  the 


VALLEY    OF   FRENOXAMA.  69 

summit  of  the  palace  was  exceedingly  fine.  The 
silver  lake,  with  its  green  banks  embroidered  with 
nature's  hue  of  green  and  virgin  white, — geese  and 
swans  in  merry  fantasy  gliding  on  its  unruffled 
bosom,  imbued  the  soul  with  that  calm  delight 
which  ruder  pleasures  fail  to  impart.  Flocks  and 
herds  are  scattered  over  the  pastures,  some  grazing, 
others  reposing  in  the  shade,  whilst  the  rocks 
receive  the  bounding  kid,  and  the  hills  and  vales 
re-echo  the  mellow  tones  of  a  million  jocund  song- 
sters, harmonizing  with  the  ceaseless  plash  of  the 
fountain  stream.  This  valley,  fruitful  like  the 
garden  of  Eden,  sufficed  to  maintain  over  fifty 
thousand  human  beings. 

It  was  an  abode  like  this,  which  Fugurundono 
selected  as  the  residence  of  the  prince  during  the 
years  of  his  minority.  One  more  admirably 
adapted  to  facilitate  the  execution  of  his  system 
could  not  have  been  chosen.  Twenty-five  young 
princes  of  the  first  families  of  the  Empire,  and  of 
the  same  age  as  Justo,  were  selected  to  be  his 
companions  in  this  delightful  seclusion,  and  to  be 
educated  with  him  in  the  same  manner.  Fugurun- 
dono now  procured  thirty-five  of  the  most  competent 
and  experienced  instructors  in  every  department  of 
art  and  science,  which  could  be  found  in  the  empire. 

It  was  on  the  first  day  of  May,  that  the  party, 


70  JUSTO    UCUNDONO. 

accompanied  by  fifteen  hundred  attendants,  con- 
sisting of  the  officers,  guards,  and  domestics  of 
the  palace,  entered  the  valley.  With  the  exception 
of  the  tutors,  none  were  permitted  to  converse 
with  the  princes.  Expulsion  from  the  valley  was 
the  punishment  of  the  servant  who  was  detected 
in  the  slightest  intercourse,  even  in  the  utterance 
of  a  single  word,  with  them.  This  rigid  domestic 
discipline  was  justly  deemed  necessary  to  enforce 
the  observance  of  the  regulations,  demanded  by 
the  plan  of  the  intelligent  noble. 

The  exercises  of  the  inmates  of  the  palace  of 
Frenoxama,  were,  very  properly,  of  two  kinds, 
the  physical  and  the  mental.  The  former  embraced 
gymnastic  performances  of  every  description,  horse- 
manship, wrestling  and  swimming,  together  with 
the  minor  sports  of  fowling,  fishing,  &c,  all  calcu- 
lated to  develope  their  native  constitutions,  and 
by  inducing  a  healthy  action  of  the  animal  func- 
tions, give  to  the  mind  corresponding  permanence 
and  vigor  in  the  fulfilment  of  its  labors.  The  other 
and  more  legitimate  department  of  education, 
comprised  the  study  of  the  languages,  ancient  and 
modern,  Rhetoric,  Mathematics,  Astronomy,  but 
more  especially  Philosophy,  a  course  calculated  to 
discipline  and  improve  the  mind.  Each  branch 
had  its  appropriate  hour ;  amusements,  no  less  than 


VALLEY   OF   FRENOXAMA.  71 

studies  being  accurately  regulated  by  rule.  At 
sun-rise,  all  the  pupils  assembled  in  the  great  hall, 
•where  in  presence  of  Fugurundono,  they  recited 
their  various  tasks,  and  received  instructions  in  the 
different  departments  of  science  for  the  space  of 
three  and  a  half  hours.  After  which,  they  partook 
of  a  frugal  morning  repast,  then  devoted  themselves 
to  their  physical  recreations.  At  three  o'clock  in 
the  afternoon,  they  dined  in  common,  where  modesty 
and  sobriety  were  inculcated  by  word  and  example. 
After  dinner,  an  hour  was  allowed  them  for  prome- 
nading in  the  garden  or  in  the  valleys  below.  The 
remainder  of  the  day  was  consumed  in  the  prepara- 
tion of  their  tasks  for  the  following  morning.  They 
supped  at  eight  o'clock,  and  retired  to  rest  at  nine. 


72  JITSTO   UCUNDONa. 


CHAPTER    V. 

CONVENING   OP   THE   COUNCIL. 

Successful  result  of  the  peculiar  education  of  Justo.  His  accom- 
plishments. He  grows  pensive.  His  fancy  is  in  search  of  the 
first  cause  of  all  things.  His  heart  and  mind  tell  him  that  a 
something  is  wanting.  The  Emperor's  arrival  in  the  valleys. 
He  is  accompanied  by  five  hundred  Divines,  representatives  of 
all  systems  of  religious  worship.  Justo  is  bewildered.  Fugu- 
rundono  discloses  to  him  the  secret  of  his  mysterious  life  and 
confinement  in  the  Valley  of  Frenoxama.  Entrance  of  the 
Emperor.     He  meets,  recognizes,  and  is  overjoyed  at  his  son. 

In  this  manner  were  spent  twelve  years  of  Jus- 
to's  life  in  the  Valleys  of  Frenoxama.  He  far 
excelled  his  companions  in  the  power  and  acute- 
ness  of  his  mind,  as  he  surpassed  most  of  them  in 
bodily  strength  and  agility.  He  had  completely 
mastered  every  art  and  science,  in  which  he  had 
been  instructed,  but  for  his  attainments  in  philo- 
sophical knowledge,  and  the  brilliancy  of  his  logical 
powers,  he  stood  pre-eminent.  His  perception  was 
just  and  clear,  and  his  method  of  reasoning  search- 
ing, and  conclusive,  his  deductions  being  invaria- 
bly drawn  from  the  spirit  of  his  premises.  Every 
species  of  sophism,  was  dissipated  before  the  action 
of  his  clear,  bright  intellect,  like  the  morning 
mist  before  the  rising  sun. 


CONVENING   OF  THE   COUNCIL.  73 

Until  the  verge  of  manhood,  his  disposition  had 
been  cheerful,  and  his  temperament  ardent  and 
buoyant,  but  about  this  period  he  became 
thoughtful  and  serious,  to  a  degree  approaching' 
melancholy.  He  was  often  discovered  alone,  buried 
in  deep  meditation,  surveying  the  aspect  of  the 
heavens,  or  calmly  gazing  on  the  prospect  afforded 
by  the  beautiful  vallies  around  him.  This  remark- 
able change  in  the  demeanor  of  the  Prince  was 
soon  perceived  by  all,  though  none,  with  the  ex- 
ception of  Fugurundono  rightly  conjectured  its  true 
cause.  He  was  led  to  suspect  this  from  the  nature 
of^the  questions,  which  the  former  often  put  to 
him,  questions  which  he  did  not  feel  himself  war- 
ranted, at  that  time,  in  answering. 

"  Who,"  would  Justo  often  say  to  him,  "  has 
sunk  that  broad  beautiful  lake  around  the  valleys 
and  elevated  Mount  Frenoxama  to  such  a  height 
above  the  level  of  the  plain  ?  Whose  arm  upholds 
the  stupendous  firmament,  and  maintains  these  glit- 
tering orbs  above  our  heads  ?  I  see  light  springing 
from  darkness,  and  darkness  again  absorbing  the 
light.  I  see  the  leaf-buds  bloom,  the  flowers  fade  and 
die  away.  Who  is  he  that  effects  this  wonderful 
change  in  all  animated  life  ?  Who  sends  forth  that 
impetuous    breath,  before  which  the   proudest   tree 

so  lowly   bends   its  length  ?     Whose  voice  is   that 

7 


74  JUSTO   UCUNDONO. 

which  speaks  in  the  roar  of  the  thunder,  and 
shaking  the  very  mountains,  pierces  with  its  es- 
sence the  mighty  oak  and  towering  dome  ?  I  see 
the  valleys  green,  the  mountains  covered  with 
snow.  By  whom  are  these  wonderful  scenes  so 
picturesquely  varied?"  "All  these  phenomena," 
replied  his  tutor,  "  are  but  the  effect  of  nature's 
unvarying  laws."  "But  who  has  created  this 
Almighty  nature,  and  given  life  to  these  powerful 
laws  ?"  returned  the  Prince. 

"  Why,"  said  he,  on  another  day,  "am  I  so  dif- 
ferent from  those  gay  animals  who  gambol  about 
me?  Like  the  beast  who  wanders  in  my  path,  I 
am  pained  by  want ;  but  am  not  like  him,  made 
happy  by  fulness.  He  is  hungry,  and  he  eats ; 
he  is  thirsty,  he  drinks,  and  is  contented.  But 
the  supply  of  animal  necessities  merely,  gratifies 
not  me.  Surely  then  I  have  some  demand  within 
me  which  this  valley  can  not  supply  ?  Have  I 
no  aspirations,  no  prospects,  no  destiny,  above 
those  of  the  brute  creation  ?  Why  then  cannot 
the  luxuries  of  this  delightful  abode  content  my 
soul,  as  they  do  theirs  ?  Why  does  it  soar  beyond 
the  limits  of  Frenoxama  in  quest  of  some  unknown, 
mysterious  object  ?" 

Fugurundono  was  much  affected  by  these  natural 
effusions  of  a  heart,  yearning  with  all   its    aspira- 


CONVENING   OF  THE   COUNCIL.  75 

tions  towards  the  author  of  its  being.  "My  son/' 
said  he,  "  your  thoughts  are  wise,  and  your  rea- 
soning just ; .  be  but  calm  and  patient,  for  that  of 
which  you  are  now  ignorant  will  be  known  to  you 
hereafter."  A  few  days  afterwards,  he  again  met 
him,  seated  on  the  banks  of  the  lake,  and  more 
than  usually  pensive  and  melancholy.  "  Justo, 
Justo,"  he  exclaimed,  "why  this  downcast  air, 
whence  these  perturbed  looks  ?"  "  The  longer  I 
live,  and  the  more  I  reflect,  my  Lord,"  answered 
he,  "  the  greater  mystery  do  I  seem  to  myself,  ■ .  i  „/ 
and  the  more  does  everything  around  me  partake 
of  the  same  character  of  doubt  and  speculation. 
How  have  I  come  into  this  earth  ?  Who  caused 
these  eyes  to  see,  these  ears  to  hear,  this  tongue 
to  articulate  ?  Who  gives  thought  to  my  mind, 
and  who  thus  makes  heavy  and  sorrowful  my 
heart  ?  Am  I  to  be  consigned  forever  to  this 
mysterious  valley,  or  am  I  destined  to  tread  on 
soil  still  more  inexplicable  ?  Why  am  I  guarded 
with  such  especial  care,  and  forbidden  intercourse 
with  beings  like  myself  ?  Why,  my  Lord,  are 
you  so  cautious  and  reserved,  in  satisfying  my 
doubts  and  queries?"  Whilst  the  Prince  was  yet 
speaking,  the  guns  of  the  castle  announced  the 
arrival  of  a  courier  from  the  Emperor  to  Prince 
Fugurundono,  who  forthwith  repaired  to  the  hall  of 


76  JUSTO  UCUNDONO. 

audience  to  receive  the  emperor's  commands,  where 
the  following  dispatch  was  handed  him :  "  Fugu- 
rundono  : — Eight  days  after  date,  the  Emperor  and 
his  Court,  accompanied  by  five  hundred  divines  and 
doctors  representing  every  system  of  religious  wor- 
ship known  amongst  men,  will  enter  the  valleys 
of  Frenoxama,  for  the  purpose  of  solving,  in  accord- 
ance with  your  plan,  the  great  problems, — '  Who  is 
God,  what  mode  of  adoration  is  acceptable  to  him, 
and  what  guide  we  should  follow  in  our  pursuit 
after  eternal  happiness.'  Prepare  my  son  to  meet 
his  father — acquaint  him  with  his  history,  and  with 
the  object  of  our  entrance  into  the  valley  ?" 

Fugurundono  lost  no  time  in  sending  for  Justo, 
to  communicate  to  him  Nobunango's  pleasure.  To 
the  young  Prince,  the  reading  of  the  dispatch 
seemed  a  message  from  another  world.  A  suffu- 
sion of  ideas  occupied  his  brain  to  such  a 
degree,  that  bewildered,  he  doubted  whether  what 
he  had  seen  and  heard  was  not  in  reality  a  dream. 
True  God !  Divines  !  Religious  Worship  !  were  to 
him  phrases  novel  and  unmeaning.  "  Who  is  the 
Emperor?"  he  at  last  exclaimed.  "  The  Emperor," 
answered  his  guardian,  "is  the  supreme  ruler  of 
the  powerful  Japanese  nation,  and  this  mighty 
Prince  is  also  your  father."  "My  father,"  inter- 
rupted Justo,  "  are  you  not  my  father  ?"      "  No, 


CONVENING   OF   THE   COUNCIL.  77 

my  son,"  rejoined  the  other,  "  great  Nobunango  is 
your  father,  and  Rosalia  your  mother."     "  So  my 
mother    is    also    coming !"    inquired   the    Prince. 
"Your  mother,"  said  Fugurundono,  "  has  returned 
to  the  Gods."     "Who  are  the  Gods,"  resumed  the 
prince,  "  and  where  do  they  dwell  ?"     "  They  are 
the    authors    of    Frenoxama    and   its    surrounding 
wonders,"  was  the   reply.     "  Mysterious,   powerful 
beings,"    he     then    exclaimed,    "  what    are    their 
names."     "  Their  names  are  legion,"   he  was  an- 
swered.    "Who  is  the  Chief  of  the  Gods?"  conti- 
nued  he.     "  The   solution    of    that   question,"  an- 
swered Fugurundono,  "  has  occupied  the  minds  of    \ 
men  for  six  thousand  years,  and  finds  them  divided 
to  this  very  day.     This  question  has  perplexed  your 
father  and  his  counsellors  ever  since  you  were  born. 
And  you  have  been  placed  in   the  Valley  of  Fre- 
noxama for  the  purpose  of  being  prepared  for  its 
solution ;  and  to  aid  you  in  this  great   task,  your 
father  is  approaching  the  valley  with  five  hundred 
learned  divines,  representatives  of  all  the  Gods  that 
bear  a  name  on  earth." 

"Your  history,"  continued  Fugurundono,  "  is  in 
brief,  the  following.  Your  mother,  Rosalia,  did 
not  worship  the  gods  of  the  Empire.  As  she 
reposed  no  confidence  in  their  assistance  neither 
did  she  seek  it ;  and  dying,  she  besought  the  Empe- 


J 


78  JUSTO   UCUNDONO. 

ror  to  have  you  instructed  in  the  knowledge  and 
worship  of  the  true  God.  This  he  promised  to  do, 
by  oath.  But  unacquainted  with  the  true  deity, 
he  knew  not  how  to  fulfil  his  pledge.  He  con- 
sulted the  wise  men  of  all  nations  concerning  the 
important  subject,  but  none  of  them  could  con- 
vince his  mind,  each  pointing  a  different  god  and 
worship,  as  they  were  individually  predisposed  by 
birth,  education,  or  prejudice.  He  then  agreed  to 
cause  you  to  be  educated  in  such  a  manner  as  to 
exempt  you  from  those  influences,  which  had  led 
these  sages  to  such  various  and  opposite  conclu- 
sions. Hence  you  have  been  educated  in  total 
ignorance  of  the  gods  and  their  laws.  Being  pre- 
judiced in  favor  of  none,  you  will  be  prepared 
to  give  them  all  an  impartial  hearing.  The  advo- 
cates of  the  various  gods  and  their  corresponding 
systems  will  plead  their  cause  before  you;  and, 
after  mature  deliberation,  you  will  choose  calmly 
from  among  the  opposing  candidates,  him  whom 
you  conceive  to  be   the  true  god  of  heaven." 

The  whole  valley  was  now  resounding  with  the 
din  of  preparation  for  the  reception  of  the  Empe- 
ror. Anxious  expectation  was  expressed  by  the 
inhabitants,  since  he  had  not  visited  the  palace 
for  fifteen  years  previous.  About  nine  o'clock  on 
the  morning  of  the  appointed  day,  the  roaring  of 


CONVENING   OF  THE   COUNCIL.  79 

cannon,  and  the  ringing  of  bells,  announced  his 
approach.  The  imperial  colors  were  displayed 
from  the  palace;  the  brazen  gates  were  thrown 
open,  and  the  Emperor  and  his  suite  entered  the 
Valley  of  Frenoxama,  amidst  the  joyous  sounds  of 
music,  and-  the  acclamations  of  the  people.  Fugu- 
rundono,  with  the  young  Princes,  had  repaired  to 
the  great  hall  to  receive  the  Emperor.  They  were 
arranged  in  a  semi-circle  in  the  centre  of  the 
apartment.  Nobunango  entered,  and  with  a  glance 
he  singled  out  his  child,  though  he  had  not  seen 
him  for  twelve  years.  Rushing  towards  him,  and 
falling  on  his  neck,  he  exclaimed,  "  This  is  my 
happiest  hour  since  the  death  of  my  beloved  Rosa- 
lia !     Justo  !  thou  art  indeed  her  son." 

The  excitement  of  the  first  meeting  having  sub- 
sided, the  Emperor  conversed  familiarly  with  Prince 
Fugurundono,  his  son,  and  the  other  princes. 
He  was  highly  gratified  at  Justo's  appearance, 
his  comeliness,  his  dignified  manners,  and  above 
all  with  his  intelligence ;  and  he  tendered  to  Fugu- 
rundono his  cordial  thanks  for  the  able  and  suc- 
cessful manner  in  which  he  had  discharged  his 
duty  towards  his  son.  He  next  ordered  a  sump- 
tuous banquet  to  be  prepared  for  all  the  inmates 
of  the  valley,  to  express  his  approbation  of  their 
conduct  during  the   probation    of    his   son.      This 


80  JUSTO   UCUNDONO.' 

was  to  last  for  fifteen  days,  after  which  further 
measures  were  to  be  adopted  for  the  purpose  of 
prosecuting  the  great  work  whose  preliminary 
arrangements  were  now  completed. 


V 


EXISTENCE   OF   GOD.  81 


CHAPTER    VI. 

EXISTENCE   OF   GOD. 

The  imposing  assemblage  of  Divines.  Among  them  is  St.  Francis 
Xavier.  The  great  Council  is  opened  by  the  Emperor  in  per- 
son— his  address.  A  Jewish  Rabbi  proves  the  existence  of  a 
Supreme  Being,  from  the  existence  of  the  Universe.  Illustra- 
tion from  the  palace  of  Frenoxama.  Defects  in  the  structure 
of  the  world,  no  argument  against  the  existence  of  the  Creator. 
The  world  is,  as  its  author  intended  it  to  be,  perfect  in  its  kind. 
God's  existence  proved  further  from  man's  existence — also 
from  the  universal  opinion  of  nations.  Discomfiture  of  the 
Atheist.     The  Council  adjourns. 

The  banquet  being  ended,  and  the  valley  having 
resumed  its  usual  aspect,  the  Emperor  summoned  the 
Divines  who  had  there  congregated  from  all  parts  of 
the  world,  to  meet  him  on  the  following  day  in  the 
great  hall  of  the  palace.  Among  this  numerous 
assemblage,  there  was  one,  whose  history,  no  less 
than  his  personal  appearance,  attracted  special  notice. 
Without  prospects  of  reward,  with  apparently  doubt- 
ful chances  of  success,  he  had  undergone  a  journey 
of  many  thousand  miles,  threatened  with  innumerable 
dangers,  to  visit  a  people,  with  whom  he  was 
unacquainted,  in  order  to  secure  for  them  the  means 
of  eternal  salvation  by  unfolding  to  them  the  tenets 
of  a  new  doctrine.     Such  disinterestedness  astonished 


82  JUSTO   UCUNDONO. 

a  carnal  and  heathen  people.  His  demeanor  too, 
meek  and  humble,  his  appearance,  unostentatiously 
dignified,  his  countenance  beaming  with  intelligence 
and  philanthropy,  won  every  heart,  and  attracted 
towards  him  every  eye.  This  was  Francis  Xavier, 
the  renowned  apostle  of  the  Indies  and  Japan,  who 
had  just  landed  upon  the  Islands.  We  shall  see  him 
occupying  a  conspicuous  part  in  the  sequel  of  the 
proceedings  at  Frenoxama. 

Concerning  the  others  who  composed  this  novel 
Council,  it  need  only  be  said  that  they  numbered 
among  them  the  ablest  champions  of  the  many 
religious  sects,  into  which,  the  world,  as  now,  was 
then  divided. 

At  nine  o'clock  on  the  appointed  morning,  the 
Emperor,  Prince  Justo,  Fugurundono  and  the  court, 
entered  the  hall,  in  which  was  collected  the  most 
imposing  assemblage,  that  had  ever  been  convened 
in  the  East.  The  conclave  rose  in  a  body  to  salute 
the  Prince,  receiving  him  with  the  highest  respect 
and  courtesy.  The  imperial  family  and  Princes  of 
Japan  were  conducted  to  elevated  seats,  commanding 
a  full  view  of  the  assembly. 

When  all  were  seated,  the  Emperor  rose  and  in 
the  following  brief  words,  opened  the  council,  stating 
the  great  object  for  which  it  had  been  organized  : 
"  Ministers  of  the   Gods,  and  favorites  of  Heaven, 


EXISTENCE   OF   GOD.  83 

We,  of  this  nation,  have  been  taught  by  our  fathers 
that  many  gods  control  the  universe,  and  direct  the 
actions  of  men.  I  have  gathered  you  together,  to 
determine  if  this  be  the  doctrine  of  truth." 

To  this,  a  venerable  Jewish  Rabbi  arose  and 
answered :  "  By  the  word  God,  0  Emperor,  we 
understand  a  being  superior  to  all  other  objects, 
animate  or  inanimate, — the  author  of  all  life,  and  of 
all  being, — the  Supreme  Ruler  of  the  Universe. 
Such  a  power  is  necessarily  but  one.  No  more  can 
the  world  have  two  founders,  than  a  child  two 
mothers.  The  ruler  of  Japan,  according  to  the 
established  laws  of  the  Empire,  must  be  Supreme 
and  absolute,  throughout  its  territories.  Nobunango 
is  that  ruler.  Now  we  cannot  institute  with  him  an 
equal  in  the  Empire,  since  as  long  as  he  remain 
supreme,  the  intruder  would  be  inferior,  and  con- 
sequently devoid  of  the  necessary  authority.  But 
the  moment  he  would  become  supreme,  by  the 
requirements  of  the  law,  at  that  instant  would 
Nobunango  cease  to  be  Emperor.  Thus,  in  any  case, 
would  Japan,  by  the  spirit  of  her  institutions,  have 
but  one  sovereign.  But  supposing  that  two  Princes  of 
equal  power  ruled  this  country,  it  would  then  have 
no  government  at  all.  The  one  might  order  another 
council  to  meet,  and  his  associate  might  condemn  his 
course,  and  countermand  it.     Both  possessing  equal 


84  JUSTO   UCUNDONO. 

power,  nothing  could  be  effected,  which  but  confirms 
the  former  argument.  Now,  what  Nobunango  is  in 
the  Empire,  God  is  in  the  universe.  And  thus  the 
world,  like  the  Japonian  Empire,  admits  of  only  one 
Supreme  Ruler.  When  the  sun  rises  or  sets,  when 
the  seasons  return,  when  light  succeeds  to  darkness, 
and  darkness  again  to  light,  it  is  in  obedience  to  the 
will  of  one  sole  Director,  who  governs  the  whole." 

"  The  imaginary  being,  with  the  belief  of  whose 
unity  you  seem  so  deeply  impressed,"  said  the 
Atheist  Triphon,  "  is  a  mere  chimera,  an  ethic 
fancy.  Neither  do  the  heavens  nor  the  earth  need 
a  ruler,  such  as  he  of  whom  you  speak." 

"  Do  you  maintain,"  asked  the  Rabbi,  "  that  the 
palace  of  Frenoxama  needed  no  builder  ?  "  "  No," 
answered  the  Atheist,  "  the  contrary  is  evident." 
With  what  consistency  then,"  resumed  the  former, 
"  do  you  assert  that  the  magnificent  structure  of  the 
Universe,  required  no  architect."  "  Because  it 
always  was  as  it  now  is,"  answered  Triphon. 
"What?"  rejoined  the  other,  "you  a  philosopher 
cannot  be  serious  in  the  expression  of  an  opinion 
like  this  ;  for,  not  to  mention  the  comparative  youth 
which  the  very  construction  of  the  world  exhibits,  in 
the  present  state  of  the  arts  and  sciences,  not  to 
speak  of  the  steadfast  universal  belief  that  the  world 
had  a  beginning,  the  very  supposition  of  its  eternity, 


EXISTENCE   OF   GOD.  85 

alone  implies  a  gross  contradiction.  If  the  world  be 
eternal,  the  earth  has  passed  an  infinite  number  of 
times  around  the  sun,  else  you  would  have  her  first 
revolution,  and  consequently  the  beginning  of  the 
world,  at  the  moment,  when  it  commenced  revolving 
round  the  sun.  But  whilst  the  earth  passes  around 
the  sun  once,  the  moon,  in  its  turn,  passes  twelve 
times  around  the  former  ;  hence,  there  would  be  a  less 
and  a  greater  infinity  of  revolutions,  the  absurdity 
of  which  a  child  can  perceive.  The  world  therefore, 
has  not  always  been,  but  was  produced  in  time. 
Now  if  the  latter,  it  either  made  itself,  was  made  by 
chance,  or  by  some  powerful  being,  whom  we  denomi- 
nate God.  If  the  world  made  itself,  it  was  and  was 
not  at  the  same  time,  or  it  was  before  it  was,  an 
absurdity.  Action  implies  an  agent,  but  the  agent 
of  the  action  which  produced  the  world,  is  the  world 
itself,  therefore  it  was  and  it  was  not,  or,  as  before, 
it  was  before  it  was.  It  was  because  it  acted,  since 
what  is  not,  cannot  act,  and  yet  it  was  not,  because 
it  needed  to  be  produced.  If  the  latter  were  the 
case,  evidently  the  former  could  not  have  been. 
But  say^  that  chance  produced  it.  Chance  has 
neither  order,  design,  nor  stability,  whilst  on  the 
other  hand  nothing  could  be  more  regular,  nor  con- 
sistent throughout,  than  is  this  magnificent  universe, 
not  only  as  a  whole,  but  as  to  its  various  parts. 


86  JUSTO  UCUNDONO. 

Not  chance  therefore,  but  a  wise  and  powerful 
architect  must  have  been  its  author,  and  this  is  the 
Supreme  Being,  the  God  of  nations  whom  all  should 
reverence  and  obey.  I  would  ask  you  to  recall  to 
mind  the  occurrence  of  the  other  day,  in  this  palace, 
in  your  very  presence.  When  the  master  of  the 
palace  pointed  out  to  us  the  grand  design,  beautiful 
proportions,  and  faultless  execution  of  this  wonderful 
structure,  did  not  the  Indian  philosopher  exclaim, 
c  Show  me  the  architect,  I  must  see  and  converse 
with  him.'     And  this  was  the  language  of  nature. 

"  Examine  now,  I  pray,  this  sublime  structure  of 
the  universe,  its  broad  foundations,  gigantic  super- 
structures, star-studded  dome.  See  how  light  flashes 
from  the  womb  of  darkness,  the  sun  ascends  his 
gorgeous  throne,  from  which  as  from  an  everlasting 
watch-tower,  he  regulates  the  days,  the  years,  the 
hours.  The  great  deep  is  rolled  into  its  vast  and 
fathomless  abysses,  and  its  billows  are  chained 
within  their  prescribed  boundaries,  traced  on  the 
sands.  The  waters  are  alive  with  fishes,  the  fields 
and  groves  swarm  with  beasts  and  reptiles,  and  are 
resonant  with  the  incessant  songs  of  joyous  birds. 
Its  surface  is  diversified  with  its  fragrant  and  beauti- 
ful gardens,  its  limpid  rivers,  and  the  ever  blooming 
bowers,  for  the  reception  of  the  Lord,  not  of  Japan, 
but  of  its  entire  self.     Above  it  float  ten  thousand 


EXISTENCE   OF   GOD.  87 

brilliant  worlds,  each  pursuing  its  regular  course, 
neither  deviating  to  the  right,  or  the  left,  nor  follow- 
ing each  other's  track,  but  following  steadfastly  the 
path  they  have  journeyed  for  ages. 

"Who,  on  thus  calmly  reviewing  this  great 
creation,  can  refrain  from  exclaiming  with  the 
Indian  philosopher,  '  Show  me  the  architect,  show 
me  the  author  of  such  wisdom,  skill,  and  power  V 
If  there  be  no  God,  I  would  ask,  what  force  controls 
the  winds  and  waves,  and  whose  hand  guides  the 
reins  of  those  fiery  coursers,  through  the  high 
heavens,  yoked  in  before  the  cars  of  the  stars  ? 

"Only  observe  the  surface  of  the  planet  which 
we  inhabit,  a  mere  point  in  the  universe,  and  yet 
having  enough  to  show  the  existence  of  a  fruitful 
parent,  the  great  author  and  source  of  all.  Survey 
the  four  kingdoms  of  the  earth,  the  mineral,  the 
vegetable,  the  animal,  and  the  intellectual,  each 
abundant  in  surpassing  wonders  of  innumerable 
variety.  The  iron,  the  gold,  the  brass,  the  brilliant 
diamond,  all  substances  of  different  nature,  each 
adapted  to  a  particular  use.  Then,  from  the  lowly 
shrub,  to  the  lofty  oak,  who  can  scan  the  numberless 
intermediate  families  and  species  of  plants,  herbs, 
and  trees,  of  flowers  and  fruits  of  varying  hue  and 
taste  ?  I  need  scarcely  speak  of  the  millions  of 
living  creatures,  inhabiting  the  earth,  the  air,  and 


88  JUSTO   UCUNDONO. 

the  water,  each  moving  in  its  particular  sphere,  and 
all  promptly  and  cheerfully  fulfilling  the  task 
allotted  them  in  the  morning  of  nature.  The  intel- 
lectual kingdom  lies  far  above  the  rest,  nearer  to 
the  eternal  throne.  It  shapes  and  fashions,  at 
will,  the  products  of  the  mineral  kingdom,  draws 
its  supplies  and  luxuries  from  the  vegetating  domain, 
commands  and  directs  the  functions  of  all  the  animal 
tribes.  Its  centre  is  the  god-like  mind  of  man, 
extending  its  limits  over  the  entire  earth,  as  the  sun 
lords  it  over  the  heavens.  To  its  possessor,  the 
flowers  offer  their  sweet  incense,  the  tree  presents 
its  fruits,  and  the  animal  devotes  its  young.  By 
his  wondrous  invention,  the  night  is  transformed 
into  day,  time  and  space  are  overcome  to  suit  his 
purposes.  Even  the  wind  and  the  waves  have  been 
controlled  by  the  exercise  of  his  powerful  weapon. 

"And  yet  this  same  mind,  well  nigh  omnipotent, 
will  frankly  acknowledge  that  it  has  not  the  power 
to  produce  one  single  new  mineral  specimen,  one 
new  plant,  one  new  animal,  to  say  nothing  of  one 
new  intellectual  being.  It  is  conscious  that  it  is 
not  of  inborn  origin,  it  knows  that  it  was  uncreated 
by  any  earthly  being,  but  feels  that  its  existence  is 
due  to  a  mightier  source,  to  that  same  power  who 
placed  the  sun  in  the  centre  of  the  universe.  I  now 
argue,  that  wherever  we  find  the  undoubted  effects 


•       EXISTENCE   OF   GOD.  89 

of  wisdom,  design,  skill,  or  power,  there  a  wise, 
designing,  skilful,  and  powerful  author  has  been  at 
work.  Now  the  universe,  either  as  a  whole,  or 
viewed  part  by  part,  shows  the  results  of  wisdom 
and  power  such  as  no  created  sagacity  and  resources 
could  have  effected.  We  are  thus  referred  to  an 
agent,  more  skilful,  more  wise,  more  prudent,  than 
the  world  can  or  can  have  contained,  and  this 
agent  is  none  other  than  the  one  great  and  eternal 
ruler  of  the  universe,  the  Lord  all-mighty  whom 
alone  all  creatures  should  reverence  and  obey." 

T^e  Rabbi  sat  down  after  having  enchained 
the  attention,  and  excited  the  applause  of  the  entire 
body.  The  Atheist  much  vexed  at  the  reply,  how- 
ever kept  his  temper.  He  became  quite  verbose  in 
expatiating  on  the  seeming  defects  and  imperfections 
of  the  world,  from  which  he  labored  to  infer  that  it 
was  the  work  of  an  imperfect  architect,  and  conse- 
quently of  none  at  all. 

"You  are  even  now,"  replied  the  Rabbi,  "giving 
a  sad  specimen  of  the  imperfections  of  which  you 
argue.  When  we  see  an  intelligent  mind  wasting 
its  energy,  and  exhausting  its  strength,  in  the  denial 
of  its  great  author,  whom  it  was  created  to  glorify, 
we  behold  indeed  a  spectacle  of  no  ordinary  kind. 
But  regarding  what  you  have  just  advanced,  I  will 

say,  that  the  imperfect  work,  no  less  than  the  fault- 

8* 


90  JUSTO   UCUNDONO. 

less  one,  demands  an  author.  The  human  artist 
does  not  always  produce  the  best  piece  of  workman- 
ship of  which  he  is  capable,  but  rather,  such  a  one, 
as  may  suit  the  purpose  for  which  it  was  designed. 
The  world  when  considered  abstractly,  may  indeed 
have  the  semblage  of  imperfection.  But  what  a 
different  aspect  does  it  assume  when  we  view  it  in 
connection  with  the  end  for  which  it  was  intended. 
The  Creator  in  its  production  had  in  view  a  fixed 
design,  which  is  fully  accomplished  by  the  world  as 
it  is,  and  moreover  in  a  manner  such  as  a  sphere, 
other  than  this,  could  not  exemplify.  Hence  the 
present  world,  with  all  its  real  or  supposed  imperfec- 
tions is  the  very  best  that  could  have  been  created, 
with  regard  to  its  present  purpose.  It  is  therefore 
perfect  in  its  kind,  even  with  the  Atheist  Triphon 
upon  its  bosom. 

"  But  why,"  continued  the  Rabbi,  "  should  we  -go 
outside,  for  proof  of  the  existence  of  God,  when  our 
own  very  existence  forms  its  most  convincing  demon- 
stration. Conscious  of  our  being,  we  are  yet  certain 
that  it  is  not  of  our  creation.  Who  then  has  given 
us  life  ?  "  "  Our  progenitors,"  answered  the  Atheist. 
"  I  grant  it,"  resumed  the  Rabbi,  "  but  the  number 
of  our  progenitors  is  necessarily  finite,  as  an  infinite 
number  is  an  absurdity.  We  must  at  last  arrive  at 
the  first  of  our  progenitors,  no  matter  how  far  back 


EXISTENCE   OP  GOD.  91 

the  genealogical  line  may  lead.  From  whom  did 
this  first  of  human  beings  first  receive  the  vital 
principle  ?  Not  from  himself  assuredly.  No  more 
so  from  chance,  which  is  uncertain,  and  which  never 
could  have  imparted  to  us  the  functions  of  sight,  of 
speech,  of  intelligence.  His  life  then  must  have 
emanated  from  a  being,  superior  to,  and  independent 
of  his  kind,  a  being  who  had  always  been,  and  who 
had  never  needed  production.  For  if  such  a  being 
were  not  self-existent,  then  all  those  difficulties  of 
which  I  have  just  spoken  would  recur,  and  with 
equal  force.  This  native,  inborn  vitality  is  the 
natural  characteristic,  the  fruitful  source,  whence 
his  other  productions  emanate,  to  which  his  other 
attributes  are  to  be  traced.  It  alone  constitutes  him 
as  one  before  and  above  all  earthly  creatures.  On 
it  is  based  his  omnipotence,  since  none  other  can 
limit  his  power.  It  endows  him  with  unequalled 
wisdom,  since  by  virtue  of  his  superiority,  he  discerns 
the  treasured  secrets  of  his  handiworks.  Unlimited 
freedom,  and  immeasurable  resources  are  his  pre- 
rogatives. To  this  great  cause  may  be  traced  the 
existence  of  his  other  attributes." 

"The  doctrine  of  the  Jewish  priest,"  said  Simon 
the  historian,  "  is  the  lesson  of  universal  history. 
History,  philosophically  speaking,  is  but  the  expo- 
nent  of  the   professions,  the  belief,   the   voice   of 


92  JUSTO  UCUNDONO. 

nations.  From  its  pages,  we  learn  that  the  human 
race,  have,  universally,  ever  believed  in,  and  main- 
tained the  fact  of,  the  existence  of  a  Supreme  being, 
the  ruler  of  the  heavens  and  the  earth,  the  dictator 
of  the  fate  of  mortals.  The  prince  and  the  people, 
the  philosopher  and  the  husbandman,  the  civilized 
man  and  the  untutored  savage,  have  with  one  com- 
mon accord  professed  this  fundamental  article  of  all 
human  creeds.  Zoroaster,  Manethon,  Berosus,  San- 
choniathon,  Moses,  Numa,  Plutarch  and  others, 
unanimously  attest  this  truth.  Their  volumes  are 
replete  with  the  words  and  actions  of  the  gods. 
Their  broken  statues,  and  crumbling  temples,  buried 
beneath  the  rubbish  of  three  thousand  years,  attest 
its  records.  Read  the  journal  of  the  navigator 
around  the  earth ;  consult  the  record  of  the  explorer 
of  deserts,  and  wild  inhospitable  regions  ?  They 
will  tell  you,  that  they  have  seen  cities  without 
walls,  people  without  laws  or  civilization ;  but  never 
have  met  with  beings  without  a  god  or  gods.  How 
must  we  account  for  the  fact,  that  people  of  different 
ages  and  climes,  dissimilar  in  origin,  in  language,  in 
education,  in  manners,  in  interest,  should  yet  be 
unanimous  in  their  belief  in  the  existence  of  a  god. 
How,  otherwise,  than  by  saying  that  the  father  of 
man  has  taken  especial  care  to  have  his  name  en- 
graved on  the  hearts,  no  less  than  his  image  on  the 


EXISTENCE   OF   GOD.         .  93 

outward  form  of  all  his  children  ?  On  this  common 
belief  are  based  the  innumerable  religious  rites  and 
ceremonies  which  we  find  prevailing  among  all  na- 
tions, and  which,  moreover,  are  in  fact  the  very 
basis  on  which  society  and  national  existence  repose. 
These  institutions,  founded  on  piety,  whether  just  or 
mistaken,  have  always  commanded  the  respect  and 
occupied  the  attention  of  the  most  celebrated  and 
sagacious  lawgivers  of  ancient  and  modern  times ; 
and  have  been  by  them  ever  regarded  as  the  firmest 
pillars  of  order  and  stability,  and  as  the  best  safe- 
guards of  virtue  and  public  morality. 

"Hence,  to  recapitulate;  The  heavens  and  the 
earth,  the  voice  of  our  own  mysterious  being,  together 
with  the  universal  acclamation  of  mankind,  unite  in 
testifying  to  the  existence  of  this  great  being,  who 
is,  and  was,  and  shall  forever  be,  the  powerful  crea- 
tor, the  wise  ruler,  the  beneficent  father,  the  special 
friend  of  man." 

The  atheist,  perceiving  that  the  current  of  feeling 
as  well  as  the  drift  of  the  argument,  had  set  in 
against  his  unnatural  theory,  displayed  his  judgment 
in  remaining  silent,  though  the  vexation  of  disappoint- 
ment was  perceptible  on  his  brow.  The  great  body 
of  the  divines,  evidently  ill-brooked  a  system  which 
rendered  them  the  helpless  offspring  of  a  blind, 
senseless  fate.     To  give  time,  however,  to  the  dif- 


94  ,  JUSTO  UCUNDONO. 

ferent  members  to  reflect  on  the  arguments  which 
had  been  advanced  by  both  parties  on  the  subject 
in  question,  the  council  was  adjourned  for  two  full 
days. 


IMMORTALITY   OF  THE   SOUL.  95 


CHAPTER     VII. 

IMMORTALITY   OF  THE    SOUL. 

Prince  Justo's  emotions  at  having  found  the  Author  of  his  being. 
Second  meeting  of  the  Council — address  of  Justo.  The  great 
difference  between  man  and  the  brute — explaned  by  Xim^nes — 
by  reason  of  the  difference  of  their  powers  and  faculties — man 
progressive — the  link  stationary — the  brute  for  time — man  for 
eternity.  Simplicity  and  immateriality  imply  eternal  duration. 
The  soul  cannot  perish  from  natural  or  physical  causes — will 
not  be  annihilated.  The  attributes  of  God,  no  less  than  the 
faculties  of  man  forbid  it.  Immortality  proved,  by  the  human 
desire  therefor — by  the  wish  for  happiness.  The  Justice  of 
God  requires  another  state  of  being  to  reward  virtue  and  punish 
vice.  Virtue  and  Vice  do  not  contain  in  themselves  their 
recompense  and  punishment. 

On  the  following  day,  during  the  recess  of  the 
council,  might  have  been  seen  throughout  the  valley, 
groups  of  divines,  engaged  in  animated  discussions 
upon  the  important  subject  of  their  deliberations 
during  the  preceding  day.  "  0,  Prince  !"  exclaimed 
Justo.  meeting  Fugurundono  in  the  garden,  "  a 
heavy  burthen  has  been  removed  from  my  heart. 
A  thrill  of  joy  pervaded  my  frame  when  I  heard 
the  venerable  Jew  so  powerfully  dilate  upon  the  exis- 
tence of  the  Supreme  being,  whose  creations  I  have 
so  long  admired,  without  being  able  to  discern  in 
them    the    apparent    imprint    of    their  munificent 


96  JUSTO   UCUNDONO. 

author.  With  what  fervor  and  animation  did  he 
discourse  of  the  perfections  of  that  great  eternal 
One,  who  inhabits  the  heavens  above  us !  How 
often  have  I  in  my  own  thoughts  inquired  of  these 
same  glorious  heavens,  '  who  is  your  founder  V  and 
of  this  broad  earth,  *  who  has  begotten  you  ?'  But 
no  inward  thought  answered  me.  I  have  in  the 
same  manner  inquired  of  the  sun,  the  moon  and 
the  planets,  *  who  has  placed  you  in  your  respec- 
tive orbits  V  But  they,  on  their  errand  of  duty, 
passed  by,  unheeding  my  question.  *  The  fields,' 
said  I,  'have  not  clothed  themselves,  nor  has  the 
lily  woven  her  own  beautiful  gown.'  Yet  I  know 
not  him  who  has  decked  the  birds  with  golden  plu- 
mage, and  fishes  with  shining  pearls.  But  now,  I 
do  know  him.  Yes,  the  father  of  the  rainbow  is  my 
parent,  and  him  have  I  vowed,  daily,  with  the  rising 
sun,  to  worship." 

On  the  third  day  the  council  re-assembled.  The 
Jaco,  supreme  pontiff  of  Japan,  was  appointed  to 
preside  in  the  name  of  the  Emperor,  who  thereafter 
took  his  seat  among  the  princes  of  the  Empire.  The 
minutes  of  the  debates  of  the  preceding  meeting 
having  been  read,  the  Rabbi  arose,  and  announced 
himself  prepared  to  answer  any  undetermined  point 
which  might  impede  the  conclusions  of  any  of  the 
members,   relative    to   the   existence   of    the   great 


IMMORTALITY   OF  THE   SOUL.  97 

sovereign  of  the  universe.     But  the  council  by  an 

unanimous  burst  of  approbation,  declared  itself  fully 

satisfied,  by  the  arguments  which  had  been  adduced. 

Against  a  decision    so   enthusiastically  manifested, 

the  Atheist   had   not   the   courage,  much  less   the 

weapons,  to  contend.     Prince  Justo  now  arose,  and 

addressed  the  council  as  follows  :  a  The  physical  as 

well  as  the  moral  world  in  which  we  live,  lead  us 

directly  to  the  knowledge  of  Him  who  has  created 

it,  and  who,  by  his  wise  and  provident  care  continues 

to  govern  it.     We  indeed  see  him  not,  but  we  behold 

his  works,  we  hear  his  voice,  we  feel  his  power,  and 

we  repose  in  the  arms  of  his  benevolence,  feeling  the 

rest   and  security  of  nature,  when  fostered   by  his 

paternal  care.     There  are  indeed  many  things  which 

I  would  wish  to  know  concerning  him,  but  will  not 

urge  them,  my  self-love  directing  my  thoughts  into 

another  channel. 

"  I  find  myself  surrounded  with  numberless  living 

beings,  moving  and  acting  in  different  spheres,  and 

each  class  of  them  happy  and  contented  in  their 

peculiar  fashion.     They  seem  affected  as  I  am  by 

physical  pleasures,  and  by  physical  evils ;  sensible 

of  heat  and  cold,  suffering  from  hunger  and  thirst. 

They  are  fed,  and  they  are  satisfied, — they  sleep, 

and  they  are  refreshed, — and  so  they  live  on  from 

season  to  season,  from  year  to  year ;  they  grow  old 

9 


98  jusro  ucundono. 

and  die,  they  return  to  dust,  and  are  heard  of  no 
more.  The  beginning  and  the  end  of  man  is  appa- 
rently the  same  as  that  of  the  brute  creation.  Like 
it,  he  comes  into  being,  weak,  feeble,  and  helpless, — 
he  grows  up  amid  pains  and  pleasures, — pursues  his 
course,  brilliant  or  lowly,  as  the  case  may  be, — he 
grows  feeble, — sickens, — dies, — returns  to  his  mother 
earth,  where  seemingly  ends  with  him  all  actual 
vestige  of  his  creation.  He  is,  as  though  he  had 
never  been,  and  death  to  all  appearance  confounds 
the  master  with  the  brute,  that  served  him  during 
life.  Is  this  so  ?  Is  there  no  final  difference 
between  man  and  the  brute  ?  " 

"  That  the  spirit  which  animates  the  godlike  form 
of  man,"  said  Ximenes,  the  Christian  philosopher, 
"  differs  from,  and  is  widely  superior  to  that  vital 
principle  which  supports  the  brute,  is  evident  from 
the  exercise  and  products  of  their  specific  powers 
and  tendencies.  Man,  by  the  gigantic  powers  of  his 
mind,  has  measured  the  vast  distances  of  the  hea- 
venly spheres  ;  has  traced  out  in  advance,  the 
irregular  course,  for  ages,  of  a  thousand  erratic  orbs, 
floating  through  the  universe  ;  has  acquired  for 
himself  a  dominion  over  the  expansive  ocean  ;  has 
laid  open  to  gaze  the  profound  mysteries  of  the 
earth;  cites  before  him  the  remote  occurrences  of 
past  ages,  and  with  authority  decides  upon  the  policy 


IMMORTALITY   OF  THE   SOUL.  99 

of  those  actions  which  these  records  show  ;  he  shapes 
and  presages  the  distant  future  almost  at  will,  nay 
well  nigh  approximates  its  conclusions  to  fact. 
Spirits,  that  have  long  since  departed  this  mortal 
sphere,  yet  live  before  him,  and  speak,  command, 
rebuke,  applaud,  inspire,  by  their  immortal  produc- 
tions, as  potently  and  effectually  as  though  they 
stood  within  the  range  of  his  ear. 

"  Nothing  of  this  applies  to  the  brutes.  Ignorant 
of  the  heavens  above,  unconscious  of  the  earth 
beneath,  save  that  which  appertains  to  their  vitality, 
the  food  and  rest,  they  are  to  day  precisely  what 
they  have  always  been.  Their  powers,  actions, 
tendencies,  and  ends  are  ever  the  same,  unsusceptible 
of  progress,  and  consequently  incapable  of  improve- 
ment. Though  many  of  their  proceedings  are 
evincive  of  tact  and  ingenuity,  these  are  yet  but  the 
result  of  a  common  instinct,  varying  indeed  as  the 
one  tribe  may  assimilate  to  the  structure  of  the  most 
perfect  of  all  animals  made.  But  they  have  never 
been,  nor  can  be  the  suggestions  of  thought,  the 
promptings  of  reason. 

"  The  birds  build  their  nests,  the  foxes  have  their 
dens,  and  the  bees  construct  their  inimitable  combs 
now,  precisely  as  they  did  in  the  days  of  Noah  and 
Nimrod.  The  lion  hunts  his  prey,  rears  his  young, 
defends  his  life,  at  this  time,  as  did  the  lion  cotem- 


100  JUSTO   UCUNDONO. 

porary  with  David  and  Solomon.  He  knows  nothing 
of  the  past,  nor  troubles  himself  about  the  future. 
He  is  hungry,  he  seeks  his  prey,  he  is  thirsty,  and 
he  drinks  of  the  stream  ;  he  is  fatigued,  and  he  lays 
himself  down  to  rest.  The  brute  is  for  self  only, 
and  for  the  present.  Man  is  connected  with  the 
past,  passes  through  the  present  on  his  way  to  the 
great  interminable  future.  He  lives  not  for  self 
only,  but,  intimately  connected  with,  is  necessarily 
concerned  for,  an  entire  universe.  Tbis  immea- 
surable difference  of  tendency,  of  power,  and  of 
action,  between  man  and  the  brute,  clearly  denotes 
for  the  former  a  destiny  and  final  end  equally 
marked,  distinct,  and  superior.  The  brute  is  for 
time  alone.  Man  is  for  both  time  and  eternity. 
The  soul  of  the  brute,  if  we  call  it  so,  was  made 
only  to  animate  the  body  in  which  it  resides.  The 
soul  of  man  besides  animating  the  body  in  this  life, 
has  a  higher  mission  to  fulfil  in  the  life  to  come. 
Hence,  when  the  brute  dies,  the  principle  of  vitality 
that  sustained  his  body  returns  to  nought,  having  no 
ulterior  destiny  to  fulfil.  When  man  expires,  on  the 
contrary  his  soul  enters  upon  her  new,  her  greatest 
mission,  the  continuance  of  which  is  everlasting." 

"  Hence,"  continued  Ximenes,  "  the  human  soul 
is  immortal  by  virtue  of  its  own  nature.  It  is  simple 
and  immaterial  as  all  philosophers  will  admit.     Now 


IMMORTALITY   OF  THE   SOUL.  101 

simplicity  and  immateriality  imply  perpetual  duration, 
as  a  natural  consequence  of  exemption  from  all  causes 
of  decay.  There  are  but  two  ways  in  which  a  thing 
may  perish :  first,  by  solution  of  its  contexture,  or 
the  separation  of  its  parts  ;  secondly,  by  annihilation. 
The  human  soul  can  not  perish  in  either  way.  Not 
by  the  former,  for  it  has  no  contexture,  being  a 
simple  principle.  Neither  can  it  be  overcome  by 
annihilation.  Annihilation  is  the  suspension  of  the 
sustaining  power  by  which  a  being  is  continued  in 
existence.  But  no  created  power  can  obstruct  the 
influence  of  the  conservative  principle  by  which  all 
things  are  upheld  and  sustained.  Therefore  it  is 
equally  beyond  this  destructive  agent,  as  it  is  the 
former.  He  who  created  the  human  soul  could, 
indeed,  annihilate  it  by  merely  withdrawing  his 
sacred  and  mysterious  influence.  That  this,  how- 
ever, will  not  be  the  case,  is  guaranteed  us  by  the 
nature  and  character  of  these  endowments  with 
which  he  has  gifted  the  human  soul,  as  well  as  by 
the  predominating  features  of  his  own  just  and 
benevolent  being. 

"  That  the  Almighty  Ruler  of  the  heavens  takes 
not  delight  in  destroying,  causelessly,  that  which  he 
has  made,  we  may  with  propriety  presume,  much 
more  so,  moreover,  when  his  honor  and  justice  con- 
demn such  a  course.  We  have  seen  that  the  human 
9* 


102  JUSTO   UCUNDONO. 

soul  is  altogether  exempt  from  any  cause  of  decay, 
and  adapted  by  its  nature  to  last  forever.  Why  has 
the  all-wise  Creator  thus  constituted  it,  if  he  intended 
that  it  should  be  for  time  only.  The  brute,  uncon- 
nected with  the  past  or  the  future,  suits  the  present 
admirably,  and  it  only.  His  limited  faculties  and 
restrained  powers  point  to  the  earth  as  his  sphere, 
and  to  nothing  higher.  But  man,  originating  with 
the  past,  unsatisfied  with  the  limited  nature  of  the 
enjoyments  of  the  present  life,  by  the  force  of  his 
innate  powers  oversteps  the  boundaries  of  temporary 
existence,  soaring  afar  to  view  the  unknown  and 
mysterious  regions  of  futurity.  There  he  fancies  to 
himself  the  lapse  of  ages  and  ages  unceasing,  passed 
in  the  enjoyment  of  liberty,  and  made  joyous  by 
the  society  of  beings  of  kindred  spirit.  Talk  to 
man  of  annihilation  for  eternity,  and  he  shrinks 
back,  instinctively  horror-struck,  and  yet  indignant. 
To  live  forever  is  the  ruling  passion  of  his  heart. 
No  earthly  influence  can  uproot  or  even  modify  it. 
It  is  an  essential  ingredient  of  human  nature,  and 
which  cannot  be  eradicated  therefrom.  And  so 
assured  is  our  belief  in  our  immortality,  that  it  has 
become  in  our  estimation  a  fixed  fact,  an  undoubted 
maxim,  on  which  the  entire  superstructure  of  our 
thoughts,  even  of  our  lives,  is  laid.  But  who  is  the 
author  of  this   soul   thus   constituted  ?      Who   has 


IMMORTALITY   OF  THE   SOUL.  103 

taught,  nay,  who  has  impelled  man  to  yearn  so 
fervidly  after  immortality?  Who,  but  God  himself? 
Who  else  has  imbued  him  with  this  high  and  en- 
nobling desire,  which  has  led  to  his  present  earthly 
rank  and  superiority?  But,  to  consider  a  moment 
the  contingency  of  the  destruction  of  the  soul  by  its 
Creator,  let  us  suppose  that  after  a  number  of  years, 
such  a  thing  should  occur,  and  that  he  who  created 
this  glorious  element  of  human  life,  should  reduce  it 
to  its  former  nothingness,  would  such  conduct  com- 
port with  a  benevolent  God,  or  display  his  love  for 
his  handiwork.  It  would,  indeed,  evince  cruelty 
thus  to  deceive  his  creature,  confident  of  his  pro- 
tection and  assistance,  by  causing  it  to  aspire  with 
all  the  powers  of  its  being,  to  an  object  which  it 
never  could  obtain,  and  which  he  had  never  intended 
to  grant.  Would  any  honorable  man  thus  presume 
to  treat  his  fellow  man  ?  Can  we  suppose  the  great 
magnanimous  ruler  of  the  universe  less  just,  less 
generous,  than  poor,  feeble  man  ?  No ;  the  soul 
which  he  has  formed  after  his  own  image,  will  be 
as  lasting  as  himself. 

"There  is  another  desire,  deeply  implanted  in  the 
soul,  the  wish  for  happiness.  It  is  ardent,  irresisti- 
ble, universal  as  is  the  desire  for  immortality.  Its 
ardor  is  such,  that  no  failure  can  dampen,  no 
difficulty  oppose  it.    Every  human  being  is  controlled 


104  JUSTO   UCUNDONO. 

by  its  influence.  Its  aspirations  are  so  unbounded, 
that  earth  has  nothing  which  can  satiate,  it.  So 
lofty  are  its  yearnings,  that  he  who  has  fully  grati- 
fied his  ruling  passion  has  never  yet  been  known  on 
earth.  Who  has  implanted  this  irrepressible  desire 
for  happiness  in  our  breasts?  God,  who  is  the 
author  of  nature.  Then  this  absorbing  feeling  of 
our  constitutions  must  have  an  object  proportionate 
to  its  intensity,  as  a  wise  Creator  could  never  have 
implanted  it  without  design.  On  earth,  as  I  have 
said,  perfect  happiness  is  unattainable.  However 
easy  be  the  gratification  of  our  sincerest  wishes, 
we  arc  yet  sensible  of  the  want  of  an  indefinable 
source  of  its  full  enjoyment.  Then,  since  the 
present  life  can  afford  nothing  towards  its  accom- 
plishment, it  is  necessary  that  there  should  be  another 
life,  in  which  the  great  Creator  should  ordain  that 
the  earthly  expectations  of  man  be  fully  realized. 
Else,  he  would  never  create  this  faculty  of  the  soul, 
without  a  legitimate  object,  or  at  most  one  incapable 
of  fulfilment.  An  opposite  determination  would 
argue  unfavorably  for  his  possession  of  those  super- 
human virtues  with  which  he  is  identified. 

"  Because,  if  the  soul  is  to  terminate  her  existence 
with  her  darthly  career,  then  that  goal,  which  by 
her  nature  she  is  compelled  to  seek,  beyond  her 
reach,  is   forever   lost    to   her,  and   she    has   been 


IMMOKTALITY    OX   THE    SOUL.  105 

heartlessly  deceived  by  her  Creator,  who  had  taught 
her  to  contemplate  a  happiness  which  she  could 
never  enjoy.  But,  it  is  not  so.  The  beneficent 
Author  of  nature  has  not  acted  thus.  This  im- 
planted thirst  for  illimitable  felicity,  will  be  satiated, 
after  death,  in  the  kingdom  of  the  blessed,  where 
she  will  quaff  from  the  pure  fountain  gushing  from 
the  throne  of  God. 

"  Again,  if  man  must  perish  like  the  brute,  why 
has  the  wise  Creator,  who  never  acts  without  pur- 
pose, endowed  him  with  a  nature,  and  implanted 
within  him,  faculties  so  immeasurably  above  those 
of  other  animate  beings  ?  Why  has  he  given  him 
that  comprehensive  mind,  those  acute  reasoning 
powers,  and  that  keen  perception  of  right  and 
wrong  ?  Wherefore  the  existence  of  that  sensitive 
heart ;  why  that  strong  affection  for  beings  of  his 
own  form  ^  and  ihat  solicitude  which  is  felt  for 
them,  even  when  beyond  the  grave  ?  On  his 
memory  stand  recorded  the  annals  of  six  thousand 
years  of  the  past.  With  a  will,  whose  indomitable 
purpose  spurns  danger  and  death, — with  a  soul, 
that  overstepping  the  boundaries  of  time  and  space, 
sallies  forth  into  the  age  of  the  future,  luxuriating 
uncontrolled,  in  regions,  beyond  the  path  of  the 
setting  sun,  beyond  the  course  of  the  most  distant 
star, — with    endowments,    glorious    like    these,   he 


10G  JUSTO   UCUNDONO. 

stands  aloof  from  other  objects,  the  pride  and 
ornament  of  the  universe.  Now,  is  the  end  of  this 
great  being  to  be  like  unto  that  of  the  sparrow, 
that  falls  lifeless  from  the  tree  ?  Where,  if  this  be 
so,  is  the  wisdom  and  providence  of  him  that  rules 
the  heavens  ?  Ah,  doubt  it  not.  He  will  bid  the 
aspiring  spirit,  live  on,  in  the  bright  realms  of 
immortality,  whose  sun  never  sets. 

"  Not  only  does  the  wisdom  and  providence  of 
God  consistently  require  that  the  human  soul  should 
not  perish  with  life,  his  very  justice  demands  it  even 
more  imperiously.  If  there  be  a  God  in  heaven, 
and  if  that  God  be  just,  (and  who  can  doubt  it,)  he 
must  of  necessity,  reward  virtue  and  punish  vice. 
But  we  all  know,  that  vice  does  not  always  meet 
with  due  punishment  in  this  world,  and  that  virtue 
does  not  ever  obtain  an  earthly  reward,  then  the 
justice  of  the  supreme  ruler  must  necessarily  possess 
a  world,  where,  according  to  its  Spirit,  the  one  may 
be  recompensed,  the  other  adjudged.  This  latter, 
opposite  to  the  declared  law  and  Word  of  God,  and 
always  injurious  to  his  creatures,  must  necessarily 
displease  him.  Virtue,  on  the  other  hand,  being 
in  strict  conformity  with  his  wishes,  as  well  as  with 
the  spirit  of  charity  towards  man,  must  command 
his  unqualified  approval.  Now,  by  virtue  of  his 
nature,  he  is  bound  to  reward  the  one  and  punish 


IMMORTALITY    OF   THE    SOUL.  107 

the  other.  Now,  here  is  a  case  of  one,  who  has 
spent  his  life  in  the  commission  of  acts  of  wicked- 
ness and  crime,  in  outraging  his  Maker,  and  in 
oppressing  his  fellow-man.  He  stands  condemned 
before  the  just  tribunal  of  God,  and  must  suffer 
punishment  according  to  the  laws  of  unreserved 
justice.  Here  is  another,  whose  days  have  been 
passed  in  never-failing  fidelity  to  God,  and  in 
accordance  with  his  duty  towards  his  fellow-man, — 
sacrificing  all  in  behalf  of  his  moral  obligations. 
This  one  at  the  bar  of  eternal  justice,  is  pronounced 
the  faithful  servant  of  God,  the  compassionate  bene- 
factor of  man,  and  is  entitled  to  recompense.  God 
is  not  only  able  and  willing,  but  is  compelled  by  his 
promise  to  award  to  each  his  deserts.  And  yet, 
how  often  have  we  seen  the  wicked  man  prosperous 
and  happy  to  the  latest  hour  of  his  mortal  exist- 
ence, at  the  same  time  that  we  have  beheld  the 
virtuous  man,  not  only  suffering  through  life,  and 
deeply  afflicted  on  the  verge  of  the  grave,  but  even 
rendering  his  pure  soul  into  the  keeping  of  his 
Maker,  seemingly  abandoned  by  God  and  man. 
Where  now,  if  there  be  no  other  life  beyond  the 
grave,  are  the  virtuous  to  be  rewarded,  the  wicked 
to  be  punished  ?  Not  here ;  since  both  have  de- 
parted hence.  Are  then,  the  decrees  of  God's 
eternal  justice  to  remain  a  dead  letter  ?     No.     Each 


108  JUSTO  UCUNDONO. 

one  will  receive  according  to  his  deserts.  The 
justice  of  God  then  clearly  demands  that  there 
should  be  another  world,  another  state  of  existence, 
where  the  great  Judge  of  the  universe  will  settle  the 
open  and  unfinished  accounts  of  all. 

"  This  very  same  doctrine  of  the  immortality  of 
the  soul,"  continued  the  Philosopher  Ximenes,  "is 
sustained  by  the  universal  assent  of  mankind.  As 
yet,  there  has  never  existed  on  the  earth,  a  nation 
of  people  so  barbarous  as  not  to  entertain  a  firm 
belief  in  its  unchanging  and  everlasting  immateriality. 
Nay,  more,  this  conviction  was  with  many  of  them, 
far  more  positive  than  the  existence  of  God.  It 
was  to  them  the  great  principle  on  which  their  hopes 
and  fears  for  the  future  were  founded.  It  was  the 
great  regulator,  not  only  of  their  public  life,  but  of 
their  most  secret  and  hidden  thoughts.  Its  eternal 
duration  was  as  generally  admitted  as  was  the 
existence  of  reason  itself.  Moreover,  in  this  belief, 
there  has  been  no  difference  between  civilized 
nations,  and  those  that  roam  wild  and  uncontrolled 
through  the  forest.  By  all  classes  has  the  same 
creed  been  professed  and  maintained  alike  by  Greek 
and  Barbarian ;  by  Jew  and  Gentile  ;  by  the  red 
and  by  the  white  man ;  by  the  Ethiopian  and  the 
inhabitant  of  the  isles. 

"  But   who   could    have    taught   this   mysterious 


IMMORTALITY    OP   THE    SOUL.  109 

doctrine  to  all  the  tribes  of  the  earth  ?  If  man  be 
no  more  than  a  piece  of  living  clay,  who  has  been 
able  to  impress  this  earthly  matter  with  sentiments 
so  exalted  and  sublime,  as  is  this  doctrine  of  the 
soul's  immortality?  Education  could  not  have 
tutored  him,  since  it  varies  greatly  among  the 
different  nations  of  the  earth,  whereas  this  is  every- 
where the  same.  Customs,  manners,  and  interest, 
climes,  temperatures,  and  prejudices,  vary  with 
different  races,  but  the  belief  in  the  soul's  immor- 
tality nowhere  varies,  it  is  admitted  alike  in  the  four 
quarters  of  the  globe.  The  author  of  nature  must 
then  have  been  the  originator  of  this  great  moral 
truth,  and  from  him  falsehood  could  not  have 
emanated.  Its  existence  is  evidently  then  as  un- 
doubted as  that  of  God  himself." 

"  The  reasons  you  have  advanced,"  said  the  Jaco, 
"  in  support  of  this  great  dogma,  are  well  calculated  to 
impress  conviction  upon  the  heart.  It  seems  indeed 
inexplicable  how  so  great  a  being  as  the  Creator  could 
have  wished  to  impose  upon  his  creature  a  delusive 
expectation,  by  forming  an  inborn  desire,  for  that 
boon  whose  ultimate  bestowal  he  had  never  contem- 
plated. What  satisfaction  could  he  experience  in 
thus  deceiving  man  ?  Why  should  he  constitute  him 
so  ardent  in  the   pursuit  of  that  happiness  which 

earth  does  not  afford,  if  he  had  not  reserved  another 

10 


110  JTIBTO   ITCUNDONO. 

world,  where  this  long  sought  object  could  be  ob- 
tained ?  Moreover,  it  is  true  that  a  just  God  should 
reward  virtue  and  punish  vice, — but  our  ancestors 
have  taught  us,  and  experience  would  seem  to  con- 
firm their  doctrine,  to  a  certain  extent, — that  virtue  is 
actually  rewarded  in  this  life,  by  the  pleasure  arising 
from  the  performance  of  praise-worthy  deeds, — and 
that  vice  is  punished  by  the  never-failing  remorse 
attendant  upon  the  commission  of  evil  actions.  This 
fact  then  would  seem  to  lessen  to  the  force  of  your 
proposition,  that  the  immortality  of  the  soul  arises 
and  is  necessitated  from  the  justice  of  God." 

"  The  delight  attendant  upon  virtue,  and  the 
remorse  consequent  upon  vice,"  replied  the  philoso- 
pher, "  arise  not  so  much  from  the  nature  of  the 
deed  itself,  as  from  our  anticipation  of  the  reward  or 
punishment  thereof  awaiting  us  in  another  world. 
Why  do  we  experience  a  solace  so  exquisite  in  the  per- 
formance of  an  act  of  goodness  ?  Because  we  are 
conscious  that  there  is  watching  us,  one,  on  high,  who 
records  every  emotion  of  the  heart,  every  thought  of 
the  mind,  with  a  view  to  a  future  recompense  or 
punishment.  And  why  is  the  memory  of  evil  deeds 
continually  gnawing  our  repose  ?  Because  our  con- 
science is  aware  that  a  mysterious  hand  is  writing 
on  the  wall,  the  statement  of  a  debt  which  must  be 
paid.  If  there  were  no  future  state,  this  sweetness 
in  virtue,  and  bitterness  in  vice,  would  be  reversed, 


IMMORTALITY   OF   THE   SOUL.  Ill 

for  many  things  which  are  viewed  as  commendable 
would  be  considered  as  vicious,  and  many  courses 
which  are  now  deemed  vicious  would  be  ranked  as 
virtuous.  For,  if  there  be  no  future  world,  then  the 
practice  of  that  which  best  promotes  my  interests  in 
this  life,  would  be  true  virtue,  and  the  pursuance  of 
a  course  opposite  thereto  would  as  undoubtedly  be 
vice.  It  would  then  be  indeed  foolishness  in  me  to 
be  just  and  generous,  sober  and  chaste,  since  it  would 
cost  me  some  painful  sacrifices,  which  I  could  have 
no  object  in  making.  To  indulge  myself  in  every 
luxury ;  to  obtain,  at  any  hazard,  that  which  will 
please  my  sense  and  gratify  my  passions, — would  be 
my  proper  duty.  If  there  be  no  other  life, — when, 
where,  and  how  could  the  virtuous  receive  the  reward 
of  a  well-spent  life,  or  the  wicked,  the  punishment 
due  to  their  crimes  ?  If  there  be,  indeed,  no  other 
life,  then  is  the  doctrine  of  Epicurus  correct." 

"  Where,"  exclaimed  Prince  Justo,  "is  the  sincere 
and  unprejudiced  mind  that  can  still  doubt  the  im- 
mortal nature  of  the  soul,  and  where  is  the  heart 
conscious  of  its  own  vitality  and  yearning,  that  will 
not  glory  in  assenting  to  a  belief  so  creditable,  so 
flattering  to  human  nature  ?  To  me,  it  bears  the 
unmistakeable  impress  of  truth,  and  I  feel  honored 
in  thus  admitting  it."  The  council  unanimously 
coincided  in  his  opinion,  and  adjourned  until  the 
following  day. 


PART    II. 

CHAPTER    VIII. 

DIFFERENCE   BETWEEN    GOOD   AND   EVIL. 

Third  meeting  of  the  Council.  End  of  creation — to  manifest  the 
perfections  of  God.  Glory  is  internal  and  external — the  one 
cannot  be  augmented — the  other  may.  An  intelligent  mind  is 
necessary  to  glorify  God,  in  his  works.  Man  is  the  herald  of 
his  fame.  God  to  be  honored  —  as  after  the  manner  of  an 
earthly  prince.  Difference  between  good  and  evil  deeds,  deter- 
mined from  their  conformity  with,  or  opposition  to  the  nature 
of  God,  and  his  perfections — established  by  the  common  consent 
of  humanity.  God  must  approve  and  commend  the  good — con- 
demn and  prohibit  the  evil.  Man  bound  to  do  the  former,  and 
to  avoid  the  latter — comprises  a  compendium  of  the  law  of 
nature.  Man  has  free  will.  He  may  yield  or  refuse  obedience 
to  this  law.  This  free-will  constitutes  the  ground  of  merit  and 
demerit. 

Those  great  truths,  upon  which  the  Council  had 
just  determined,  namely,  the  existence  of  a  God,  the 
eternal  vitality  of  the  soul,  and  the  existence  of  a 
future  world,  made  a  deep  impression  on  the  suscep- 
tible nature  of  the  prince.  "  There  is  a  God,"  said 
he,  "  all-wise,  eternal,  almighty,  —  and  there  are 
beings  gifted  with  reason  and  intelligence,  whose 
souls  are  destined  not  to  perish,  since  there  is  another 
world  ready  to  welcome  the  spirits  of  those  who  have 


DIFFERENCE   BETWEEN   GOOD    AND    EVIL.        113 

finished  their  earthly  pilgrimage.  Yes,  the  divine 
essence  within  me,  by  which  I  am  enabled  to  think, 
by  which  I  am  animated  by  hope,  and  depressed  by 
fear,  shall  live,  and  act  and  expand  ten  thousand 
ages  hence,  with  vigor  undiminished,  with  powers 
unimpaired.  God  is  the  creator,  I  am  the  creature. 
To  him,  I  owe  all  that  I  have.  He  is  the  parent, 
I  am  the  child.  He  has  the  right  to  command,  my 
part  is  to  obey.  But  how  can  I  be  informed  of  his 
will  and  pleasure  ?  Upon  that  all  important  subject, 
the  Council  must  likewise  enlighten  me." 

This  body  met  at  the  appointed  hour.  There  was 
a  full  attendance  of  Divines,  who  evinced  much 
anxiety  in  the  day's  proceedings,  as  it  had  been 
announced  that  highly  important  questions  were 
about  to  be  brought  forward.  On  this  morning, 
moreover,  fifteen  new  divines,  in  singular  costume, 
representatives  of  distant  nations,  took  their  seats  in 
the  assemblage.  On  the  entrance  of  Nobunango  and 
his  court,  the  investigations  were  resumed.  Justo 
with  a  thoughtful  aspect,  and  calm  demeanour,  rose, 
and  said,  "  Gentlemen,  philosophers,  and  divines, 
you  have  fully  convinced  me  of  the  existence  of  the 
Supreme  Being, — you  have  clearly  shown  that  the 
great  essence  of  man's  nature  must  survive  the  grave, 
— and  that  there  is  another  world  beyond  the  bound- 
aries of  the  present,  which  this  immortal  part  of 
10* 


114  JUSTO   UCUNDONO. 

man  is  destined  to  inhabit  after  the  decay  of  his 
mere  outward  form.  You  have  thrown  open  to  my 
view  new  and  vast  and  unexplored  regions  of 
thought.  At  every  onward  step  I  take  in  this  new 
Creation,  new  mysteries  cluster  around  me.  But 
before  advancing  further  into  this  unknown  Spiritual 
future,  I  would  wish  to  learn  yet  more  of  the  won- 
derful scenes  by  which  I  am  surrounded.  And  first 
of  all,  I  would  inquire,  for  what  gr_eat  purpose  has 
this  world  been  created,  and  what  particular  part  has 
man  been  destined  to  act  in  it  ?  " 

"This  world  was  created,"  said  Ximenes,  "to 
manifest  the  glory  of  its  author,  by  thus  exhibiting 
his  high  perfections.  And  man  was  destined  to  be 
the  herald  of  that  glory.  The  Supreme  Being  ex- 
isted from  eternity,  but  was  pleased  to  manifest  him- 
self by  this  act  in  time,  which  act  is  but  the  offspring 
of  his  sovereign  will.  This  almighty  decree  was  sug- 
gested by  infinite  wisdom,  which  could  not  act  un- 
designedly, but  which  proposed  an  object  worthy  of 
itself.  Now  no  object  could  be  worthy  of  this  infinite 
wisdom,  except  the  Creator  himself,  or  something 
connected  with  him, — hence  he,  or  something  apper- 
taining to  him,  must  have  produced  creation,  since 
he  alone  existed.  Such  being  the  case,  there  are 
only  three  motives  which  can  prompt  an  intelligent 
being  to  act, — namely,  the  desire  of  profit ;  the  love 


DIFFERENCE   BETWEEN   GOOD   AND    EVIL.       115 

of  pleasure;  the  ambition  for  renown, — now,  properly 
could  form  no  object  to  a  being,  himself  the  possessor 
of  all  things.  Neither  could  he  be  affected  by  plea- 
sure, since  he,  omnipotent,  is  the  source  of  all  de- 
light. Glory,  then,  or  renown,  must  have  been  the 
end  which  the  Creator  proposed  to  himself,  when  he 
began  the  great  work  of  creation.'' 

"How  ?"  observed  the  philosopher  Taico,  "has  not 
he  enough  of  glory,  who  is  the  possessor  of  all  ? 
Does  his  fame  admit  of  augmentation  any  more  than 
his  other  attributes?" 

"  Glory,"  replied  Ximenes,  "  is  twofold,  internal 
and  external,  or  we  might  say,  public  approbation 
and  private  exultation.  The  entire  being,  with  all 
his  faculties,  powers,  and  attributes,  as  he  actually 
is,  constitute  his  inner  worth ;  and  from  this  results 
his  inward  glory.  And  inasmuch  as  this  intrinsic 
merit  becomes  known  to  others,  in  so  much  does  it 
tend  to  his  external  or  public  fame.  Let  me  illus- 
trate my  statement.  My  friend  has  a  generous  dis- 
position, which  prompts  him  to  perform  many  a 
noble  act  in  private,  for  which,  unseen  by  any  human 
eye,  he  receives  no  credit.  This  is  internal  renowu, 
known  only  to  him  and  the  Supreme  ruler  of  heaven. 
But  finally  these  generous  deeds  are  discovered  and 
observed  by  his  fellow  men,  who  give  publicity  to 
the  fact,  and  his  inward  happiness  becomes  public 


116  JUSTO   UCUNDONO. 

renown.  Still,  in  both  cases,  it  is  the  same  nature 
which  generates  the  action,  and  the  same  person  who 
performs  it. 

"In  like  manner  is  the  glory  of  God  two-fold. 
The  first  is  internal,  such  as  he  is  known  to  himself, 
the  second  is  external,  such  as  he  is  known  to  other 
beings.  The  former  is  essentially  infinite,  and  can- 
not be  augmented.  He  is  what  he  is,  and  knows 
himself  perfectly.  But  other  beings  whose  percep- 
tions are  limited,  can  never  be  made  cognizant  of  all 
that  is  within  him,  but  only  of  so  much  as  he  chooses 
to  manifest  to  them  by  his  works. 

"  It  is  this  second  kind  of  glory  which  the  Creator 
proposed  to  himself  in  his  outward  manifestations. 
He  developed  to  our  reason  as  much  of  his  high  per- 
fections as  created  intellects  could  appreciate.  By  a 
simple  fiat,  he  produced  this  splendid  universe,  with 
its  innumerable  and  wondrous  beauties.  It  is  from 
this  that  we  derive  our  idea  of  his  unlimited  power. 
He  rules  it  by  just,  stable,  and  equitable  laws. 
Hence  our  notion  of  his  wonderful  providence  and 
wisdom.  We  see  him  administer  to  the  wants,  and 
provide  for  the  comfort  of  every  living  thing,  which 
impresses  us  with  a  belief  in  his  paternal  goodness. 

"  But  this  exhibition  of  power,  wisdom,  and  kind- 
ness, would  have  been  made  to  no  purpose,  unless 
there  were  intelligent  beings  to  see  and  to  appre- 


DIFFERENCE   BETWEEN   GOOD   AND   EVIL.       117 

ciate  it,  and  give  honor  where  honor  was  due. 
Hence  the  duty,  the  great  end  of  man,  who  was  cre- 
ated to  praise  and  glorify  his  God.  For  he  only,  of 
all  created  beings,  could  understand  and  properly 
rate  his  great  achievement.  The  universe  is  indeed 
a  great  volume  on  which  stand  recorded,  the  won- 
derful perfections  of  the  Deity ;  but  the  book  cannot 
read  itself.  A  rational  mind  then  is  necessary  to 
interpret  the  language  therein  written,  and  to  inter- 
pret its  sentiments  to  the  rest  of  creation.  This  is 
the  affair  of  man.  For  this,  he  has  been  sent  into 
this  world.  It  is  the  great  task  of  his  life,  which 
when  done,  all  is  done,  when  neglected,  all  is  ne- 
glected. 

"  There  may  be,  in  the  great  system  of  this  uni- 
verse, other  worlds,  other  suns,  and  moons,  and 
brilliant  constellations,  hidden  from  our  view.  If 
this  be  so,  there  must  be  other  intelligent  beings  to 
inhabit,  or  at  least  to  survey  those  unexplored  crea- 
tion^ else  the  great  architect  would  have  exerted  his 
power,  and  employed  his  skill  in  vain." 

"What  you  have  said  seems  just  and  reasonable," 
observed  the  Jaco;  "if  the  Almighty  designed  to  make 
known  his  perfections  by  means  of  the  creation,  in- 
telligent beings  would  be  needed  to  conceive  the  mag- 
nitude, and  properly  to  estimate  his  power  as  thereby 
exhibited.     And  since  man   is   the  only  being  on 


118  JUSTO    UCUNDONO. 

earth,  gifted  with  such  appreciative  faculties,  it  is 
evident  that  he  is  charged  with  the  important  mis- 
sion of  glorifying  the  great  Creator. 

"  But  you  have  not  told  us  the  manner  in  which 
this  great  mission  is  to  be  accomplished."  "  The 
Sovereign  of  the  universe,"  replied  Ximenes,  "is 
honored  after  the  same  manner  in  which  we  honor 
an  earthly  prince.  Natural  reason  will,  in  both 
cases,  be  our  guide  and  instructor.  Here  is  a  great 
sovereign,  who,  by  his  wisdom,  his  benevolence,  and 
his  power,  has  rendered  his  people  secure,  pros- 
perous and  happy.  They  understand  and  fully 
appreciate  the  beneficent  exertions  of  their  ruler. 
A  sense  of  justice  and  gratitude  prompts  them  to 
return  their  acknowledgment  of  this  liberality. 
Hence  they  praise  his  actions,  and  extol  his  motives, 
as  far  as  they  are  able.  They  study  his  will  and 
pleasure,  and  seek  to  accomplish  his  desires.  In  a 
similar  manner  is  the  Sovereign  Lord  of  the  Universe 
to  be  honored  and  obeyed  by  all  his  rational  crea- 
tures, who  are  indebted  to  him  for  their  existence 
and  happiness." 

"  This  is  a  reasonable  and  correct  view,  no  doubt," 
said  the  Jaco,  "  but  how  am  I  to  ascertain  the  will 
and  pleasure  of  this  great  sovereign  ?  How  can  I, 
an  inhabitant  of  the  earth,  be  informed  of  his  wishes, 
whose  abode  is  in  the  heavens  ?" 


DIFFERENCE   BETWEEN   GOOD   AND    EVIL.        119 

"  The  course  which  he  has  ordained,"  answered 
Ximenes,  "  is  that  you  be  your  own  guide  and  in- 
structor, until  he  himself  shall  deign  to  declare  to 
you  his  positive  commands.  By  the  force  of  reason, 
you  may  discern  what  is  right  from  what  is  wrong, 
and  determine  those  which  are  good,  and  those  which 
are  evil  deeds.  The  former  please — the  latter  neces- 
sarily displease  the  God  of  truth.  Now,  amongst 
human  actions,  there  are  some  which  impress  our 
judgment  as  being  correct,  whilst  there  are  others, 
which  strike  us  as  being  evil.  On  what  grounds  is 
this  difference  based?  On  the  nature  and  perfec- 
tions of  the  Supreme  being,  as  far  as  we  may  have 
ascertained  them  by  human  inquiry.  Having  disco- 
vered him  to  be  just,  truthful,  merciful,  benevolent, 
we  class  those  actions  which  are  of  this  character  as 
being  pleasing  to  him,  and  consequently  as  proper  to 
be  enacted ;  whilst  those  which  cannot  be  reckoned 
under  this  category,  are  viewed  by  us  as  displeasing 
to  him,  and  consequently  as  morally  pernicious.  For 
example,  here  is  an  undutiful  son,  who  insults  and 
disobeys  an  aged  helpless  parent,  who  has  given  to 
him  life,  and  who  has  grown  grey  in  toiling  for  his 
welfare.  Such  a  course  is  revolting  to  God,  to  his 
eternal  law  and  nature,  and  therefore  is  discoun- 
tenanced by  human  reason.  Here  is  another  son, 
who  at  the  risk  of  his  own   life,  rescues   the   old 


\/ 


/ 


120  JUSTO   UCUNDONO. 

Anchises  from  the  midst  of  burning  Troy.  Such  a 
deed  is  agreeable  to  the  wishes  of  the  great  parent 
of  the  universe,  and  in  conformity  with  his  ordi- 
nances, and  is,  consequently,  approved  by  the  tri- 
bunal of  human  judgment." 

"  This  dogma  of  the  fundamental  nature  of  good 
and  evil  deeds,"  said  Taico,  "has  been  the  living 
faith  of  the  world  for  six  thousand  years.  We  have 
never  heard  of  a  nation,  where  fraud,  violence,  in- 
gratitude, impiety  or  injustice,  were  eulogized  or 
rewarded.  Nor  have  we  heard  of  a  people,  who  have 
ever  condemned  benevolence,  gratitude,  reverence,  or 
punished  charitable  or  generous  deeds  to  men.  Con- 
sult their  public  and  private  annals,  and  amid  such 
an  almost  chaotic  variety  of  wild,  conflicting  dogmas, 
such  innumerable,  strange  and  absurd  codes  of  mo- 
rality,— you  will  find  every  where  the  same  notions 
of  right  and  wrong,  the  same  ideas  of  honesty  and 
duplicity.  Often  indeed  have  men  made  to  them- 
selves abominable  gods,  but  in  vain  did  vice  descend 
from  heaven,  armed  with  sacred  authority.  The 
moral  instinct  of  man  invariably  repelled  it  from  the 
heart.  And,  whilst  passion  extolled  the  lewdness  of 
Jove,  reason,  robed  with  modesty,  admired  the 
chastity  of  Xenocrates.  The  sinless  Lucretia  wor- 
shipped Venus,  as  the  native  purity  of  the  old 
Romans  impelled  her.     Some  of  the  ancient  Divini- 


DIFFERENCE   BETWEEN   GOOD   AND   EVIL.       121 

ties,  indeed,  presented  examples  of  every  thing 
wicked  and  detestable;  but  the  sacred  voice  of 
nature,  far  stronger,  than  that  of  the  wicked  gods, 
made  itself  respected  and  obeyed  throughout  the 
earth.  There  is  engraven  on  our  souls,  the  print  of 
virtue,  of  justice,  and  of  rectitude,  by  which  standard, 
despite  the  influence  of  cherished  maxims,  we  judge 
of  the  virtuous  or  vicious  character  of  our  own 
actions,  or  of  those  of  others.  Where  can  be  found 
that  people,  among  whom  fraud  is  a  virtue  and 
honesty  a  crime? 

"  The  difference  between  good  and  evil  then, 
resulting  as  actions  are  in  conformity  with  or 
opposed  to  the  spirit  of  the  Divine  nature, — God 
must  necessarily  in  vindication  of  his  own  attributes, 
approve  and  encourage  virtuous  deeds,  and  condemn 
and  punish  wicked  ones.  And  we,  as  rational  beings, 
having  ascertained  those  actions  which  are  contrary 
to  the  Divine  nature,  are  bound  to  avoid  them,  as  we 
are  obliged  to  practice  those  which  we  find  conform- 
able to  the  law  of  God.  Again,  as  order  is  a  promi- 
nent attribute  of  the  Deity,  he  must  necessarily 
enforce  it  in  his  commands  to  his  earthly  creatures. 
Now  order  requires  that  every  being  should  act 
according  to  the  faculties  which  it  has  received  from 
its   celestial   author.     He   having   bestowed   reason 

upon  man,  demands  of  him  that  he  shall  be  guided 

11 


122  JUSTO    UCUNDONO. 

by  its  dictates.  But  reason  prompts  man  to  do  good 
and  to  avoid  evil,  and  this  authority  emanating  from 
the  Great  Ruler,  whose  province  is  to  command,  and 
whose  wish  is  to  benefit  man,  (which  can  be  accom- 
plished but  in  this  manner)  requires  man  to  perform 
the  one,  and  to  shun  the  other.  Here,  then,  is  a 
compendium  of  the  natural  moral  law,  embraced  in 
these  few  words:  'Do  good  and  avoid  evil.'  ' 

"But  how,"  observed  the  Atheist  Triphon,  can 
man  be  bound  to  do  good  and  to  avoid  evil,  being, 
as  he  is,  a  mere  creature  of  circumstances,  easily 
wrought  upon  by  external  causes,  and  by  no  means 
master  of  his  own  actions  ?" 

"That  the  moral  freedom  of  man  is  no  chimera, 
but  a  demonstrable  reality,"  replied  the  philosopher 
Taico,  "is  so  evident  to  most  men,  that  it  seems 
strange  that  it  should  ever  have  been  questioned. 
After  quietly  listening  to  all  that  philosophers  can 
adduce  against  my  conviction  of  the  freedom  of 
thought  and  action,  I  am  as  thoroughly  persuaded, 
(as  though  they  had  not  argued),  that  I  am,  at  that 
very  moment,  free  to  rise  or  remain  sitting,  to  read 
or  to  write,  to  think  of  matters  abroad,  or  of  those 
at  home ;  to  pray  to  God,  and  keep  his  command- 
ments, or  to  transgress  them  by  yielding  to  the 
devil,  the  world,  and  the  flesh;  and  no  reasoning, 
however  cogent,  could  convince  me  of  the  contrary. 


DIFFERENCE   BETWEEN   GOOD   AND   EVIL.       123 

Physical  force  may  indeed  overcome  the  body,  but 
cannot  control  the  mind.  And  should  even  the 
body  suffer  violence,  the  soul  within  it  is  as  free  as 
the  air  it  breathes.  It  condemns  or  approves,  cen- 
sures or  praises,  at  will.  Why  do  we  make  promises 
to  our  fellow-man,  years  previous  to  their  fulfilment  ? 
Is  it  not  because  we  are  inwardly  persuaded  that  we 
will  be  free  to  realize  those  promises,  whenever  we 
may  deem  it  proper !  There  are  indeed  several 
requisites  needed  to  enable  us  to  exercise  this  divine 
faculty.  We  must  have  objects  from  which  to  select, 
we  also  must  in  the  selection  be  influenced  by  some 
motive.  But  these  are  only,  simple  conditions  of 
action,  and  do  not  determine,  as  they  do  not  impede, 
our  will.  Should  a  hundred  considerations  induce  me 
to  a  particular  course  of  action,  I  am  nevertheless 
free  to  adopt  a  line  of  conduct  precisely  opposite 
thereto ;  and,  of  this  privilege  I  am  always  well 
conscious.  It  is  true,  that  to  some  extent,  we  are 
compelled  to  seek  happiness,  since  to  wish  evil  for 
the  sake  of  evil,  we  are  scarcely  at  liberty.  But 
this,  again,  is  but  a  circumstance  attending  the  exer- 
cise of  free  will,  since  we  may  choose  the  evil  for 
other  reasons.  We  may  moreover  seek  happiness  in 
any  manner  we  please ;  we  may  even  seek  it  in  evil 
itself.  We  need  a  motive, — our  simple  wish  is  in 
this  sense,  sufficient  for  any  action.     '  I  have  done 


124  JUSTO   UCUNDONO. 

so,  because  I  chose,'  is  the  final  motive  of  every 
deed.  This  free  will,  which  all  experience  within 
themselves,  is  the  ground  upon  which  rests  merit 
and  demerit  in  man ;  the  principle  by  which  is  regu- 
lated the  distribution  of  rewards  and  punishments 
in  this  or  in  a  future  world.  For  no  one  should  be 
held  accountable  for  actions  beyond  his  power  to 
control." 

"That  we  are  free  to  do  good  or  evil,"  said  Prince 
Fugurundono,  "we  are  all  conscious.  The  former, 
besides  being  agreeable  to  ourselves,  is  no  less  con- 
formable to  the  wishes  of  the  Supreme  Being.  That 
He  must  approve  it,  and  condemn  that  which  con- 
flicts with  it,  is  equally  evident.  Yet  it  will  forever 
remain  true,  that  man  often  neglects  that  which  he 
approves,  and  adopts  that  which  he  condemns.  What 
means  then  has  the  great  lawgiver  adopted  to 
enforce  the  natural  law?" 


ETERNAL    REWARDS   AND    PUNISHMENTS.        125 


CHAPTER    IX. 

ETERNAL  REWARDS   AND   PUNISHMENTS. 

There  are  rewards  and  punishments  after  death  in  order  to 
enforce  upon  earth  the  tenets  of  the  natural  law — They  must 
be  sufficient  to  persuade  the  will,  without  compelling  it — There 
are  none  such  in  this  life — Then  must  there  be  in  the  next — No 
rewards  worthy  of  virtue,  except  those  which  are  eternal — 
Then  must  the  punishment  of  vice  be  everlasting — The  wicked 
soul  is  as  immortal  as  the  just  one — It  obtains  no  recompense — 
It  then  must  be  visited  with  retribution — No  rewards  sufficient 
to  ensure  the  observance  of  the  law  of  nature,  except  those 
which  are  eternal — It  becomes  G6d  to  reward  the  good,  and  to 
punish  the  evil — Evil  propensities  are  not  inherent,  but  a  cor- 
ruption of  liberal  feelings — We  have  reason  by  which  to  control 
them — Our  evil  inclinations  must  be  repressed  and  overcome, 
otherwise  would  society  be  subverted — We  should  endeavor 
to  follow  good — Annihilation  not  a  sufficient  punishment  for 
crime — Conclusion  of  Ximenes'  argument. 

"  The    eternal    lawgiver,"    answered    Ximenes, 

"like  all  human  legislators,  has  thought  proper  to 

secure  the  observance  of  his  commands  by  means  of 

rewards   and   punishments.     The   law  of  nature  is 

more  universal  and  more  important  than  all  human 

laws,  because  in  it  is  involved  the  dearest  interest 

of  every  man,   on  it  depends  the  chief  happiness 

of  mankind.     Its  observance  then  being  of  greater 

importance,   is   more   imperatively   demanded    than 

that  of  any  other  law  or  system  of  laws.     But  all 
11* 


126  JUSTO   UCUNDONO. 

human  lawgivers  have  made  provision  to  secure  the 
enactment  of  their  decrees,  by  instituting  the  distri- 
bution of  rewards  and  punishments.  On  much  more 
imperative  grounds  then  is  the  eternal  lawgiver 
bound  to  secure  obedience  from  his  creatures  by 
similar  means.  Again,  his  own  honor,  no  less  than 
the  interest  of  his  people,  demands  that  the  law  of 
nature  receive  this  universal  homage.  But  this 
result  can  be  obtained  in  no  other  manner  than  by 
proper  inducements,  none  of  which  are  more  power- 
ful than  those  I  have  just  named.  It  were  surely 
highly  discreditable  to  the  nature  and  attributes  of 
the  Supreme  Being  were  he  unable  to  attain  those 
ends  which  he  had  proposed  to  himself  in  the  crea- 
tion of  this  very  law.  Moreover,  rewards  and  punish- 
ments are  imperatively  demanded  by  the  spirit  of 
this  law  itself,  on  which  is  hinged  the  weal  or  woe  of 
of  mankind. 

"  And  these  rewards  and  punishments  must  be  of 
a  certain  kind.  They  should  be  sufficiently  powerful 
to  persuade  the  will,  without  being  arbitrary  enough 
to  compel  it,  else  they  would  destroy  human  liberty. 
To  effect  desirably  the  result,  they  should  be  of  a 
nature  at  once  earnest  and  characteristic.  Man  is  a 
creature  frail  and  wayward,  his  passions  are  violent, 
his  temptations  multifarious;  his  reasoning  powers 
are  uncertain  in  their  action,  often  clouded  and  way- 


ETERNAL   REWARDS   AND   PUNISHMENTS.        127 

ward.  Unmindful  of  the  admonitions  of  justice, 
none  but  motives  the  most  persuasive,  incentives 
the  most  irresistible  can  secure  his  affections  or  his 
allegiance  to  the  mandates  of  the  Divine  will. 

"  Now,  I  maintain  that  earth  affords  no  rewards, 
of  sufficient  value,  to  recompense  the  observer  of 
these  laws,  nor  can  it  inflict  punishments  sufficiently 
terrific  and  retributive  to  form  an  adequate  chastise- 
ment for  the  transgressor.  All  the  good  or  evil 
which  by  any  possible  chance  may  fall  to  the  lot 
of  any  man  in  the  present  life,  is  far  below  that 
which  even  reason  demands,  in  order  to  secure  a 
proper  obedience  to  the  Divine  will.  Moreover,  in 
this  life,  it  is  not  always  the  observers  of  this  law 
who  are  Tewarded :  nor  the  transgressors  who  are 
punished.  Good  and  evil  is  distributed  among  the 
righteous  and  the  sinful  indiscriminately.  And  if 
there  be  any  distinction  in  the  visitation,  it  is  not 
unfrequently  in  favor  of  the  latter.  From  this  it  is 
evident  that  the  mundane  career  of  man  is  not  the 
sphere  in  which  his  deserts  are  to  be  acknowledged, 
or  his  vices  denounced." 

"  Admitting  this,"  said  Triphon,  "  what  follows  ?" 
"  Simply  this,"  replied  Ximenes.  "  The  great  law- 
giver has  in  another  world  determined  rewards  and 
punishments  of  a  very  different  kind  from  those 
which   man   can  devise.      In   order    that  they   be 


128  JUSTO   UCUNDONO. 

efficacious  in  the  accomplishment  of  their  design, 
they  must  necessarily  be  eternal.  I  am  an  immortal 
being,  hence  my  recompense  should  be  immortal. 
Supposing  that  I  may  enjoy  my  reward  but  for  a 
time,  upon  its  expiration,  what  am  I  to  expect. 
Any  gift,  however  rare,  would  cease  to  be  such,  if 
connected  with  the  apprehension  of  losing  it.  And 
the  greater  the  good  conferred  upon  me,  the  more 
painful  would  become  the  thought  of  being  obliged 
to  part  with  it. 

"  Again  he  who  rewards  virtue,  is  the  bounteous 
Lord  of  the  universe.  Any  recompense  which  he 
bestows  must  necessarily  be  in  keeping  with  his 
majesty  and  superior  attributes.  Now,  can  any 
blessing  emanating  from  him,  other  than  an  eternal 
one,  be  considered  as  such  ?  Emphatically,  no.  How 
very  ungodlike  would  that  great  Being  render  him- 
self, did  he  allow  his  donations  to  be  circumscribed 
by  the  bonds  of  time  ?  In  what  light  would  not  his 
creatures  estimate  that  celestial  benevolence,  which 
after  bestowing  upon  his  creature  a  few  years  of 
happiness  would  suddenly  withdraw  the  hand  of 
remuneration,  and  again  plunge  him  in  his  former 
distress  and  misery,  and  that  too  after  having  more- 
over himself  implanted  within  this  creature's  heart 
the  irrepressible  yearning  after  illimitable  and  never- 
ending  felicity?     Would  conduct  like  this  comport 


ETERNAL    REWARDS    AND    PUNISHMENTS.        129 

with  even  a  man,  of  ordinary  impulses  of  gratitude 
and  benevolence  ?  Moreover,  if  man  has  served  his 
God  with  all  the  powers  of  his  mind,  and  all  the 
affections  of  his  heart  during  his  earthly  career,  is 
he  not  fairly  entitled  to  a  recompense  commensurate 
with  his  refined  perceptions  and  enlightened  facul- 
ties ?  Now  the  attributes  of  man  not  only  qualify 
him  for  eternal  happiness,  but  by  the  very  consti- 
tution of  his  nature,  a  less  reward  would  be 
unsatisfactory  to,  and  irreconcileable  with  his 
thoughts,  his  feelings,  his  deeply  seated  aspirations. 
And  the  just  God  of  nature  is  in  reason  bound  to 
furnish  that  to  which  his  subject  may  justly  lay 
claim.  The  rewards  of  virtue,  then,  are  necessarily 
unchangeable,  irrevocable,  and  eternal — by  reason 
of  the  nature  of  man,  and  in  accordance  with  the 
attributes  of  the  Deity. 

But  if  the  reward  of  virtue  be  everlasting,  why 
should  not  the  punishment  of  vice  be  likewise  so? 
Is  the  soul  of  the  wicked  one,  of  a  different  nature, 
of  a  less  durable  construction  than  that  of  the  just 
man  ?  Immortality  is  common  to  both.  For  ever- 
lasting weal  or  woe  must  they  then  be  destined. 
The  soul  of  the  wicked  can  assuredly  lay  claim  to  no 
recompense,  and  therefore  cannot  obtain  it.  It 
must  then  be  miserable,  since  existence  without 
happiness  is  misery.     Besides  it  must  necessarily  be 


130  JUSTO   UCUNDONO. 

the  prey  of  deep  regret,  bitter  anguish,  irretrievable 
despair ;  of  regret,  for  the  happiness  forever  lost 
to  it  by  its  own  folly;  of  anguish,  at  its  present 
unhappy  condition ;  of  despair,  by  the  consciousness 
of  being  unable  ever  to  repair  the  faults  of  the  past, 
or  by  any  possibility  to  change  its  situation  for  a 
less  unhappy  fate.  Would  not  thoughts  like  these 
apart  from  positive  punishment,  constitute  a  hell 
sufficiently  terrible  ?  It  is  the  circumstance  of  the 
eternal  duration  of  our  being  which  renders  rewards 
and  punishments,  a  means  so  efficacious  in  enforcing 
the  observance  of  the  Divine  commands.  Decree 
any  punishment,  however  severe,  against  the  trans- 
gressors of  this  law, — but  leave  a  hope  that  it  will 
finally  terminate, — and  its  great  moral  power  in 
deterring  men  from  the  commission  of  vice,  is 
destroyed.  But,  on  the  other  hand,  institute  a 
reckoning  sufficiently  trivial,  and  add  to  it  the 
dreadful  circumstance  of  its  perpetual  duration, — 
and  at  once  it  acts  as  a  never  failing  check  upon 
the  actions  of  men,  a  powerful  restraint  on  vice,  a 
ready  incentive  to  virtue.  Hence  I  maintain  that 
nought  but  eternal  rewards  and  punishments  can 
constitute  motives  sufficiently  strong  to  induce  men, 
under  existing  circumstances,  generally,  to  comply 
with  the  precepts  of  the  law  of  nature.  But  if  by 
the  nature  of  man's  earthly  constitution  these  are 


ETERNAL    REWARDS   AND    PUNISHMENTS.        131 

required,  a  wise  and  just  creator  must  have  es- 
tablished them,  and  consequently,  their  character 
must  be  eternal." 

"Is  it  not  unworthy  so  exalted  a  being,"  observed 
Triphon,  "to  descend  so  low  as  to  become  a  spy 
upon  human  actions?  What  matter  can  it  be  to 
him,  whether  we,  trivial  creatures  act  properly  or 
improperly  here  below  ?  Can  insignificant  worms  of 
the  earth,  who  quake  before  the  majesty  of  his  look,  fr 
merit  the  attention  of  heaven's  glorious  king? 

"  I3  it  not  derogatory  to  his  exalted  majesty,  to 
take  upon  himself  an  office  so  undignified,  as  that  of 
exercising  a  censorship  over,  the  every-day  actions 
of  man?"  '      , 

"  Much  more  lowly,  if  so,"  answered  Ximenes, 
"  is  the  conduct  of  man,  in  his  endeavors  to  degrade 
the  character  of  his  Maker,  by  reducing  the  Divine  L 
perfections  to  the  level  of  his  own  grovelling  mind ; 
by  estimating  the  splendor  of  his  attributes,  by 
comparison  with  a  human  standard.  God  is  not 
like  man ;  nor  are  his  conceptions  and  acts,  like  the 
thoughts  and  efforts  of  men.  He  need  not  descend 
from  his  high  estate  to  inspect  our  conduct.  Not 
only  our  words  and  deeds,  but  the  most  secret 
thoughts  of  our  souls  lie  open  to  his  all-seeing  eye. 
With  a  single  glance,  he  inspects  every  corner  of 
the  extended  universe,  and  reads  the  deeds  of  all 


132  JUSTO   UCUNDONO. 

mankind,  as  they  have  occurred,  as  they  are  acting, 
as  they  will  be.  No  exertions  then  are  requisite  on 
the  part  of  God,  to  ascertain  the  thoughts  and 
doings  of  men.  In  virtue  of  his  infinitely  perfect 
nature  and  attributes,  he  necessarily  knows  and  sees 
all  that  may  occur.  And  as  the  nature  of  these 
acts  demands,  with  the  same  ease  does  he  decree  the 
meed  of  praise,  or  the  retribution  of  vice. 

"Again,  if  it  became  the  Supreme  Ruler  to  create 
man,  it  is  but  natural  to  suppose  that  it  would  like- 
wise behoove  him  to  take  proper  care  of  him.  His 
law  involves  and  comprises  the  chief,  the  greatest 
interest  of  man,  hence' the  creator  should  enforce 
the  observance  of  its  precepts,  for  the  very  purpose 
of  benefitting  those  over  whom  he  is  to  preside,  and 
whose  welfare  he  feels  bound  to  promote.  But  this 
obedience  cannot  be  secured  without  decreeing  chas- 
tisements for  the  transgressor,  and  recompense  for 
the  observer  of  the  law." 

"Why,  at  least,"  said  Triphon,  "should  a  just 
God  inflict  punishment  upon  man  for  the  exercise 
of  those  passions  and  evil  propensities,  which  have, 
despite  his  will,  been  imposed  upon  him,  and  which 
he  is  compelled  to  retain  ?  Can  it  be  wrong  to  obey 
the  promptings  of  that  influence  which  the  Author 
of  our  nature  has  implanted  within  our  breasts  ?" 

"  To  have  inclinations  and  desires,  however  violent 


ETERNAL   REWARDS   AND   PUNISHMENTS.        133 

or  wicked,"  returned  Ximenes,  "  is  not  offensive  to 
the  Deity,  and  can  therefore  form  no  proper  subject 
for  punishment.  It  is  our  free  and  deliberate  . 
acquiescence  in,  and  indulgence  of  these  passions, 
which  constitutes  crime,  and  this  disposition  of  them  ^/ 
is  always  under  the  option  of  our  own  wishes.  We 
have  the  power  of  yielding  to,  or  resisting  tempta- 
tion. Besides,  these  propensities  and  desires  are 
not  the  gift  of  the  Creator,  but  the  consequences  of 
man's  deliberate  transgression.  We  came  forth 
from  his  hands,  pure,  holy,  and  spotless.  Our  own 
disobedience,  and  the  abuse  of  our  natural  generous 
impulses  have  made  us  what  we  are,  when  subject 
to  passion,  and  capable  of  sin.  In  yielding  to  the 
passions  then,  we  do  not  make  use  of  the  gift  of 
God,  but  are  infected  with  the  corruption  of  sin. 
And  what  would  become  of  the  world  and  of  our 
race,  should  men  exchange  passion  for  judgment, 
and  adopt  desire  as  the  rule  of  their  actions.  Then 
would  the  immutable  principles  of  justice  indeed  be 
changed,  right  confounded  with  wrong,  every 
security  of  life,  liberty  and  fortune  destroyed. 
The  will  of  the  strongest  would  then  be  the  only 
recognized  law.  I  need  but  covet  my  neighbor's 
goods  to  have  a  title  to  the  same.  And  should  he  dare 
to  interpose  between  me  and  the  gratification  of  my 

wishes,  his   very  life  would   perhaps   be  sacrificed. 

12 


134  JITSTO   UCUNDONO. 

Did  I  dislike  a  father's  rule,  or  long  for  his  fortune, 
poison,  or  the  dagger,  would  be  lawful  means  to 
accomplish  my  end,  and  to  secure  these,  my  natural 
rights.  It  is  evident,  that  the  welfare  of  society, 
and  the  individual  security  of  man  demand  that  our 
conduct  be  regulated  by  other  monitors  than  those 
of  passion  or  unrestrained  desire. 

"  The  impulses  of  uncultivated  or  deteriorated 
nature,  are  indeed  powerful  agents  of  evil,  yet  we 
have  within  us  a  conservative  principle  by  which 
they  may  be  controlled  and  subdued.  Amid  the 
wildest  and  most  chaotic  play  of  the  passions,  the 
admonishing  voice  of  reason  is  heard,  and  its  firm 
and  solemn  tones  speak  to  the  soul  of  the  helpless 
and  maddened  being,  in  a  voice,  whose  spirit  is, 
'  thus  far  shalt  thou  go,  but  no  farther.'  It  incul- 
cates upon  the  mind  of  man  that  nothing  is  more 
foolish  and  impolitic  than  to  yield  to  the  first 
cravings  of  desire.  All  those  human  laws  which  the 
experience  of  ages  has  recommended,  lay  down  as 
a  fixed  principle,  that  the  evil  propensities  of  our 
nature  must  at  all  hazards  be  repressed.  Such  is, 
moreover,  the  universal  voice  of  rational  nature. 
And  those  men,  who  in  any  age  have  been  lauded 
as  heroes,  have  been  distinguished  for  their  triumphs 
over  native  brutality,  whereas  those  who  have 
blindly  yielded  to  the   excesses   of  their  passions, 


ETERNAL    REWARDS   AND    PUNISHMENTS.        135 

have  merited,  and  justly  received  the  execration  of 
all  mankind. 

"  But  our  propensities  are  not  all  of  the  evil  kind.\ 
"We  find  within  us  virtuous  and  honorable  senti- 
ments. If  the  desires  of  the  flesh  would  fain  level 
us  with  the  brute,  does  not  the  voice  of  the  spiritual 
law  elevate  us  to  the  sphere  of  angelic  nature  ? 
Why  do  you  decide  in  favor  of  evil,  by  calling 
wicked  propensities  natural  ?  Can  you  find  no 
reason  for  designating  your  virtuous  inclinations  by 
that  honorable  appellation  ?  '  But,'  you  reply,  '  my 
evil  desires  are  the  strongest  and  most  irrepressible.' 
But  this  very  violence  of  their  action,  is  an  evident 
proof  that  they  are  not  natural,  but  a  perversion 
and  abuse  of  those  sympathies  and  generous  im- 
pulses, which,  in  the  dawn  of  creation,  the  Almighty 
bestowed  upon  us.  And  despite  those  violent  passions 
which  occupy  at  times  the  heart  of  man,  reason  yet 
rules  supremely  in  the  moral  world,  as  does  the  sun 
in  the  physical  creation. 

"  It  is  impious  then,  to  charge  on  the  author  of 
our  being  crimes,  resulting  from  our  own  wilful 
transgressions.  It  is  unjust  and  ungenerous  to  hold 
him  responsible  for  our  corrupted  tastes,  and  vitiated 
minds.  Before  us  he  has  placed  good  and  evil,  and 
bestows  upon  us  the  full  freedom  to  choose  as  we 
may.     Having  declared  to  us  his  will  and  pleasure, 


/ 


136  JUSTO   UCUNDONO. 

and  apprised  us  of  the  consequences  of  disobeying 
it,  to  our  own  folly  must  we  attribute  the  retribution 
which  overtakes  us  if  we  obstinately  persist  in  our 
evil  conduct." 

"At  least,"  said  Triphon,  "  the  Almighty's  anger 
should  be  appeased  by  a  total  destruction  of  the 
criminal  object  of  his  justice.  What  pleasure  can 
he  derive  from  the  spectacle  of  a  poor  soul  eternally 
miserable  by  the  act  of  its  Creator  ?  Let  him 
reward  his  friend  with  bliss  eternal ;  whilst  reducing 
his  enemies  to  that  nought  from  which  he  called 
them  forth!  Surely  annihilation  is  a  punishment 
sufficiently  terrible  to  satisfy  the  demands  of  his 
injured  honor, — sufficiently  effective  to  atone  for 
past  misdemeanor." 

"  Like  those  of  the  faithful,"  replied  Ximenes, 
"  the  souls  of  the  wicked  partake  of  the  character  of 
immortality.  To  utterly  destroy  them,  requires 
then  the  intervention  of  infinite  power.  Why  should 
the  Almighty,  however,  enact  a  miracle  in  order  to 
deprive  them  of  a  life,  which,  by  their  own  actions, 
they  have  rendered  intolerable  to  themselves? 
Why  should  they,  who,  even  with  their  dying  breath 
insulted  him,  merit  such  a  boon  ?  Annihilation 
would  indeed  be  a  welcome  visitation  to  those, 
having  nought  but  misery  to  expect  from  a  pro- 
tracted existence.     Threaten  the  impious  man  with 


ETERNAL   REWARDS   AND    PUNISHMENTS.        137 

this  species  of  mitigated  punishment,  and  you  will 
discover,  that  after  being  conscious  of  the  retribu- 
tion which  awaits  his  guilt,  with  his  whole  feeling  he 
will  desire  it.  And  the  more  you  succeed  in  per- 
suading him  that  his  whole  being  will  finally  cease 
to  be,  and  that  his  end  will  be  like  unto  that  of  the 
brute,  the  more  recklessly  will  he  pursue  his  career 
of  wickedness  and  crime.  And  candidly,  what  is 
there  in  the  thought  of  annihilation,  calculated  to 
give  rise  to  serious  uneasiness  or  regret  in  the  mind 
of  the  impious  man  ?  He  is  to  be  separated  from 
his  God  ?  But  what  to  him  is  the  loss  of  a  God, 
whom  he  has  never  known,  whom  he  has  never  loved, 
and  who  will  manifest  neither  mercy  nor  kindness 
towards  him  in  the  world  to  come  ?  He  is  to  be 
withdrawn  from  kindred  beings,  never  more  to  enjoy 
the  society  of  those  with  whom  he  has  been  asso- 
ciated !  But  he  was  connected  with  them  only  by 
means  of  the  unnatural  bonds  of  crime,  which  death 
must  sever.  Can  he  regret  the  loss  of  present 
pleasures  and  enjoyments  ?  These  must  necessarily 
terminate  with  life.  Shall  he  dread  forever  to  close 
his  eyes  upon  the  bright  regions  of  present  life  ? 
Of  what  solace  can  existence  be  to  him  who  lives, 
hated  by  his  fellow-man,  disgusted  with  himself,  and 
despised  by  his  God  ?     Evidently  annihilation  would 

be  to  him  the  most  desirable  termination  of  a  wicked 
12* 


138  JUSTO   UCUNDONO. 

life.  But  in  this  wish,  eternal  justice  cannot  indulge 
the  criminal.  He  must  forever  live  on  in  unending 
torments  for  his  voluntary  transgressions." 

"  Eternal  rewards  and  unending  punishments  are 
then  being  prepared  in  the  world  to  come,  for  every 
human  being  who  has  breathed  the  air  of  life.  No 
recompense  for  virtuous  deeds  is  worthy  of  the 
infinite  bounty  of  God,  unless  it  be  as  lasting  as  the 
spirit  on  whom  it  is  to  be  conferred.  And  none 
other  could  realize  the  expectations  of  the  immortal 
soul.  Eternal  chastisements  must  likewise  be 
inflicted  upon  the  wicked,  and  they  too  must  live  as 
long  as  God  is  God.  But  life  without  rewards,  is 
existence  in  torment,  and  this  will  be  their  portion, 
without  the  possibility  of  revocation.  God  is  just, 
He  rewards  the  intention  equally  as  the  deed. 
Were  the  wicked  prolonged  on  the  earth,  they  would 
continue  to  offend  their  God.  Death  does  indeed 
terminate  their  crimes,  but  not  their  sinful  desires. 
These  accompany,  their  souls  even  to  the  judgment 
seat  of  God.  It  is  meet  then,  that  they  too  receive 
their  due  desert  at  the  hands  of  eternal  justice." 

"  Great  God  !  "  exclaimed  Nobunango,  "  how 
dreadful  is  thy  justice  !  Wilt  thou  also  visit  with 
thy  eternal  chastisement  the  spirit  of  our  departed 
forefathers,  who  have  not,  in  ages  past,  obeyed  thy 
law,  because   they  knew  it  not?    Why  hast  thou 


ETERNAL   REWARDS   AND   PUNISHMENTS.        139 

withheld  from  us  for  so  many  ages,  knowledge  of 
the  terrors  of  thy  judgments  ?  '  0,  deceased  princes  ! 
0,  illustrious  heroes  of  Japan,  where  now  sojourn 
your  immortal  spirits  ?  What  is  your  position 
among  the  innumerable  dead  ?  Repose  you  in 
sorrow  or  in  peace  ?" 

"  God  is  just,"  observed  Jaco,  "  he  will  do  wrong 
to  none.  Let  us  not  interfere  with  his  judgments. 
The  light  of  reason  shone  before  the  vision  of  our 
ancestors  no  less  than  before  ours.  And  the  chari- 
table voice  of  nature  informed  their  hearts  con- 
cerning the  right  and  the  wrong.  Have  they 
followed  that  light,  and  hearkened  unto  that  voice  ? 
Then  are  their  spirits  in  peace.  For  the  Omniscient 
Ruler  of  all  is  incapable  of  aught  but  honor,  justice, 
and  truth." 

Justo  Ucundono  was  deeply  affected  by  his  father's 
remarks,  since  more  than  once  they  had  occurred  to 
himself  during  the  discussion  which  had  just  termi- 
nated. The  persuasive  and  conclusive  remarks  of 
Ximenes,  together  with  his  impressive  and  eloquent 
manner  in  enforcing  them,  had  diffused  throughout 
the  council  a  solemn  mood  of  reverential  feeling. 
His  address  having  concluded,  they  adjourned  until 
the  following  day. 


140  JUSTO   UCUNDONO. 

CHAPTER    X. 

REVELATION. 

The  World  a  temple  erected  to  the  honor  of  the  Deity.  Man  is 
its  high  priest.  Serving  his  maker  by  his  faculties.  This  is 
his  natural  worship,  which  he  may  offer  unto  him  until  a  pos- 
itive method  shall  have  been  prescribed.  Example  from  the 
case  of  the  Japanese  Emperor.  God  has  revealed  his  will. 
Revelation  not  only  practicable,  but  highly  consonant  with  the 
character  of  the  Supreme  Being.  He  may  reveal  mysteries 
unto  us.  These  we  are  bound  to  believe.  Mysteries  not  incon- 
sistent with  reason.  Revelation  necessary  in  the  present  state 
of  the  world.  Human  reason  insufficient  to  guide  man  into 
the  path  of  duty.  Proved  by  the  crimes  extant  among  the 
Gentile  world,  and  even  countenanced  by  their  philosophers. 
If  revelation  be  necessary  to  the  fulfilment  of  our  destiny,  then 
has  it  been  made. 

The  council  having  entered  upon  its  fourth  ses- 
sion, Justo  Ucundono  arose  to  thank  the  Philosopher 
Ximenes  for  the  lucid  manner  in  which,  on  the  pre- 
vious day,  he  had  explained  to  the  Council  the 
object  of  this  visible  creation,  and  the  special  part 
therein  assigned  to  man.  "  We  are  impelled,"  said 
he,  "  to  admire  the  wonderful  economy  of  God,  who 
has  erected  the  magnificent  temple  of  the  universe 
for  his  own  glory,  and  who  has  placed  therein  man 
to  minister  unto  him  as  the  great  high  priest  of  the 
rest  of  creation.  Man  alone  is  empowered  to  enter 
the  awful  sanctuary,  and  to  stand  erect  in  the  pre- 


KEVELATION.  141 

sence  of  the  Deity,  communing  with  him  face  to 
face.  His  reason  informs  him  of  that  clean  obla- 
tion, which  is  acceptable  to  God,  according  to  the 
ordinances  of  the  law  of  nature.  It  induces  him, 
moreover,  to  reject  those  abominable  sacrifices, 
which  are  repugnant  to  the  wishes  of  a  great  being. 
In  this  consecrated  temple,  may  I  worship  him  daily 
with  all  the  powers  of  my  mind,  with  all  the  affec- 
tions of  my  soul.  Memory  offers  its  homage  by 
recounting  the  many  wonders  which  he  has  wrought 
for  the  benefit  of  man  ; — the  understanding,  by  its 
admiration  and  laudation  of  his  power,  wisdom,  and 
benevolence  ; — the  will,  by  the  performance  of  vir- 
tuous deeds,  and  the  avoidance  of  evil ; — the  heart, 
by  sincerely  loving  and  adoring  him  for  his  libe- 
rality and  beneficence  in  bestowing  upon  me  life, 
liberty,  with  all  their  attendant  blessings.  Ungrate- 
ful indeed  must  be  that  man,  insensible  of  any  feel- 
ing of  honor  or  gratitude,  who  can  enter  this  temple 
without  prostrating  himself,  in  humble  and  spon- 
taneous adoration  before  that  great  Deity,  who  is 
its  proprietor." 

"You  have  formed,  0  Prince,"  exclaimed  Xime- 
nes,  "a  true  conception  of  the  character  of  the 
law  of  nature,  and  of  the  homage  due  to  God,  on 
the  part  of  man,  according  to  its  ordinances.  No 
principles  can  be  more  simple  and  truthful  than  the 


142  JUSTO    UCUNDONO. 

grounds  of  natural  religion.  God  is  the  beneficent 
Creator,  the  all-wise  ruler,  the  powerful  protector, 
the  generous  benefactor.  Man  is  the  befriended 
being,  the  recipient  of  abundance,  the  free  intelli- 
gent creature,  the  one  in  every  way  provided  for  by 
his  heavenly  parent.  What  more  just  and  equit- 
able principles  can  there  be  than  those  emanating 
from  such  sources  ?  They  must  breathe  the  spirit 
of  love,  obedience,  gratitude,  and  reverence,  to- 
wards so  exalted  and  matchless  a  being.  Hence 
arise  the  elements  and  the  essence  of  natural  reli- 
gion, which  is  binding  on  all  men.'* 

"  The  Almighty  does  not  stand  in  need  of  our 
homage,  and  it  being  unworthy  of  him,  he  naturally 
cannot  exact  it,"  observed  Triphon. 

"  In  virtue  of  the  relation  existing  between 
them,  the  Almighty  must  require  of  his  creatures 
all,  that  order,  propriety  and  justice  would  neces- 
sarily prompt,"  replied  Ximenes.  "  These  senti- 
ments," he  continued,  "  necessarily  demand  grati- 
tude on  the  part  of  man  for  benefits  conferred  upon 
him.  It  is  this  high  tone'd  acknowledgment  of  our 
dependence  which  constitutes  worship.  Nor  is  this 
tribute  unworthy  the  great  Creator.  It  is  employ- 
ing in  his  service,  his  own  gifts.  If  it  became  him 
to  confer  them  upon  us,  why  should  it  not  be  wor- 
thy of  him  to  be  served  by  them  ?     He  indeed  needs 


REVELATION.  143 

not  our  service,  but  we  need  a  recompence  from 
him,  which  is  only  to  be  obtained  by  means  thereof." 

"  Love,  honor,  gratitude  and  obedience  then," 
resumed  Triphon,  "  constitute  human  worship,  as 
you  will  have  it.  Well,  be  it  so  !  But  can  I  love, 
honor  and  obey  God  only  by  means  of  some  parti- 
cular mode  of  worship,  or  by  the  teaching  of  some 
special  system  of  religion.  Why  need  I  break  my 
head  in  endeavoring  to  discover  some  visionary 
creed  instead  of  freely  offering  that  homage  which 
my  untutored  soul  urges  me  to  give,  which  my  will 
desires,  and  which  my  judgment  sanctions  ?  And, 
candidly,  for  what  imperative  object,  is  this  for- 
mality and  solemnity  of  a  council  employed,  in  the 
endeavor  to  discover  some  imaginary  mode  of  cor- 
rect worship  ?" 

"  In  the  manner  of  which  you  speak  are  all  men 
free  to  worship  God,"  replied  Ximenes,  "  until  they 
shall  have  learned  the  positive  commands  of  the 
Deity  regarding  this  subject.  Until  the  Almighty 
declare  in  distinct  terms  the  manner  in  which  he 
desires  the  homage  of  his  creatures,  they  certainly 
are  free  to  worship  him  according  to  the  impulses 
of  their  hearts,  and  the  dictates  of  their  judgment. 
But  when  he  shall  have  done  so,  they  are  certainly 
bound  to  act  as  he  shall  determine.  At  the  moment 
when  the    first    article  of  his  authentic  revelation 


144  JUSTO   UCUNDONO. 

becomes  known,  their  freedom  to  worship  according 
to  the  promptings  of  reason,  is  abrogated.  And 
this  doctrine  is  in  perfect  accordance  with  those 
notions  of  propriety  and  justice  obtaining  amongst 
men.  You  yourself  are  not  ignorant  of  the  fact, 
that  the  ancient  Dairi  of  Japan,  were  by  different 
cities,  differently  honored  ;  each  offering  to  the 
Emperor  its  particular  tribute,  and  rendering  unto 
him  its  special  homage,  according  as  the  spirit  or 
the  custom  of  its  inhabitants  demanded.  These 
different  species  of  acknowledgment  were  equally 
acceptable  to  the  Prince,  since  they  were  offered  in 
perfect  good  faith,  and  as  no  uniform  mode  of  vas- 
salage had  been  described.  But  after  the  chief  of 
the  present  dynasty  had  determined  upon  this  point, 
and  decided  that  homage  should  be  represented  by 
prostration,  and  ordered  the  tribute  to  be  paid  in 
silver  and  gold,  no  Japonian  has  attempted  to  do 
honor  to  his  sovereign,  or  render  him  contribution 
in  any  other  manner.  Shall  we  concede  a  less  right 
to  the  sovereign  of  the  universe  to  determine  the 
mode  of  service  due  him,  than  we  acknowledge  in 
the  ruler  of  Japan  ?  And  shall  his  subjects  be  less 
bound  to  respect  his  ordinances,  than  they  are  to 
abide  by  the  decrees  of  their  temporal  monarch  ?" 
"  Certainly  not,"  exclaimed  the  Jaco,  "  the  illus- 
tration is  perfect,  and   to   the  purpose.      Nothing 


REVELATION.  145 

appears  more  reasonable  and  just,  than  that  we 
should  honor  the  supreme  being  in  the  manner  which 
he  has  prescribed,  and  in  none  other,  however 
plausible  to  our  fancy  or  concordant  with  our  incli- 
nations. This  he  justly  can  demand  by  virtue  of 
the  position  which  he  holds  with  regard  to  us,  his 
creatures,  whom  he  has  gifted  with  intelligence  and 
free  will.  But  how  may  I  ascertain  his  will  and 
pleasure  on  that  point  ?  In  what  particular  mode 
does  he  desire  that  man  should  honor  him?  The 
pleasure  of  the  Emperor  may  be  easily  learned ;  not 
so  the  will  of  God." 

"The  manifestation  of  the  Divine  will  to  men, 
which  we  term  revelation,"  said  Philo,  the  Jew,  "  is 
no  theory  but  a  fact,  which,  like  others,  may  be 
ascertained  from  history.  If  the  Almighty  has 
spoken  by  himself,  or  through  the  medium  of  others, 
he  has  spoken  to  men ;  and  these  men  can  testify  to 
the  veracity  of  the  assertion,  and  to  the  authenticity 
of  the  dogma." 

"  It  is  altogether  absurd,"  interrupted  Triphon, 

"  to  suppose,  for  a  moment,  that  the  Supreme  Being 

would   so   demean   himself  as  to  descend  from  his 

high    estate   to   hold    converse    with    insignificant 

mortals, — to  prescribe  their  mode  of  sitting,  standing, 

eating  and  drinking, — as  well  as  their    method  of 

thought,  discourse  or  action.    Really,  your  advocates 
13 


146  JUSTO   UCUNDONO. 

of  revelation  would  fain  make  an  insignificant  censor 
of  the  powerful  being  of  heaven?  And,  moreover, 
how  is  this  revelation  to  he  made  ?  In  what  lan- 
guage is  he  to  express  himself?" 

"  I  can  discover  no  absurdity,"  replied  Philo,  "in 
the  Father  of  the  Universe  communicating  instruc- 
tion and  consolation  to  his  favorite  creatures,  whom 
he  has  formed  after  his  own  image  ;  more  especially 
when  I  see  a  haughty  philosopher,  who  owns  no 
master  in  creation,  amusing  himself  daily  by  teach- 
ing a  small  lap-dog  how  to  dance  and  wag  his  tail. 
This  pleasing  condescension  of  the  great  Creator  in 
familiarly  conversing  with  his  creatures  on  subjects 
concerning  his  honor,  and  their  dearest  interest, 
raises  him  in  my  estimation  a  thousand-fold.  Such 
conduct  at  once  gratifies  my  heart,  obtains  my 
confidence,  and  commands  my  thorough  homage. 
But  how  will  he  communicate  with  man,  you  say? 
This  need  concern  us  not.  For  He  who  gave  sight 
to  the  eye,  hearing  to  the  ear,  and  intelligence  to 
the  mind  ;  He  who  taught  man  to  clothe  his  ideas 
in  intelligible  signs,  will  readily  find  a  way  in  which 
to  make  himself  understood  by  his  creatures.  Even 
we,  should  we  be  consulted,  might  suggest  some 
means  by  which  He  might  transmit  to  us  his 
pleasure  and  commands.  It  is  not  requisite  that 
He   should    speak   to    each    of   us    after"  a   human 


REVELATION.  147 

fashion.  He  may  utter  his  commands  in  a  voice  of 
thunder,  as  he  addressed  our  fathers  from  the 
flaming  mount  of  Sinai;  or  signify  his  will  to  one 
or  more  chosen  spirits,  as  he  inspired  the  souls  of 
the  prophets.  And  these  may  communicate  the 
heavenly  message  to  their  fellow  men  around. 
There  can  be  no  impediment  to  hinder  God  from 
thus  revealing  his  will  to  individuals ;  nor  can  there 
be  aught  to  prevent  those  selected,  from  receiving 
and  communicating  such  instructions,  since  they 
can  hear,  comprehend,  and  make  known  to  others. 
There  can  be  no  obstacle  to  the  credence  of  these 
chosen  ones  in  the  messengers  whom  the  Almighty 
may  employ,  since  all  have  the  power  and  the  right 
to  examine  and  test  their  credentials.  Should  they 
prove  themselves  to  be,  as  they  assert  themselves, 
ambassadors  of  God,  we  have  reason  to  hearken 
unto  them  as  such.  And  the  revelation  which  they 
describe  is  no  less  authentic  and  divine  than  if  it 
were  received  from  the  mouth  of  the  Almighty 
himself.  Does  not  the  Emperor  of  Japan  make 
known  his  wishes  to  the  governors  of  distant  pro- 
vinces by  means  of  ambassadors  ?  And  has  any 
one  of  these  governors,  finding  the  ambassadors' 
credentials  to  be  correct,  ever  refused  to  consider 
the  messages  which  they  bore  as  significant  of  the 
imperial  will  ?     Now,  no  earthly  ambassador  is  able 


148  JUSTO   UCUNDONO. 

to  afford  stronger  proofs  of  the  reality  of  his  mis- 
sion than  are  the  messengers  of  the  divine  being. 
What  difficulty,  then,  can  any  reasonable  man 
experience  in  believing  their  instructions  with  im- 
plicit faith,  and  in  receiving  them  as  authentic 
expounders  of  the  divine  will?" 

"  The  sticklers  for  revelation,"  said  Triphon, 
"  tell  us  incredible  things,  which  they  dignify  by  the 
name  of  mysteries ;  things  which  our  unprejudiced 
reason  cannot  understand.  How  can  my  assent  be 
required  to  doctrines  which  far  transcend  my  powers 
of  comprehension.  For  what  purpose  has  judgment 
been  bestowed  upon  me  if  I  am,  blindly,  to  coincide, 
without  exercising  it,  in  matters  of  which  I  am 
incredulous." 

"  Reason  was  not  given  you,"  returned  Philo,  "  to 
understand  or  to  unravel  the  nature  of  mysteries, 
but  rather  to  ascertain  whether  such  as  we  denomi- 
nate mysteries  have  really  ever  emanated  from  the 
Divinity.  Further  than  this,  reason  cannot  be 
made  to  operate,  except  as  far  as  it  may  tend  in 
assuring  the  will  of  the  propriety  of  accepting  that 
which  bears  upon  it  the  stamp  of  infallibility. 
Mysteries  are  not  opposed  to  reason,  though  they 
may  transcend  it.  And  where  have  you  learned 
that  God  cannot  reveal  things  which  we  cannot 
comprehend?      Shall    we    attempt   to   circumscribe 


REVELATION.  149 

his  ineffable  nature  by  the  limits  of  our  inconsiderable 
intellect  ?  Is  there  nought  in  that  Divinity  which  is 
beyond  our  appreciation  ?  If  not,  we  are  his  equals 
— an  absurdity.  If  there  be,  he  can  reveal  it  to 
us,  andjwe  are  in  duty  bound  to  believe  his  assertions, 
though  we  cannot  understand  the  mysteries  of  his 
nature.  The  supreme  being  is  necessarily  infallible. 
He  can  neither  deceive  nor  be  deceived.  Whatever 
he  reveals  to  us  is  truth,  and  as  such  we  are  bound 
to  hear  and  to  remember  it." 

"You  have  told  us,"  said  Triphon,  "  that  reason 
has  been  implanted  within  man,  to  guide  him  in  his 
path  through  this  nether  world,  and  safely  to 
conduct  him  to  his  appointed  end.  Now,  either 
this  guide  is  sufficient  to  lead  man  to  the  termination 
of  his  journey,  or  it  is  not.  If  adequate,  why  do 
you  clamor  for  light  from  above,  in  the  shape  of 
revelation ;  if  insufficient,  how  do  you  maintain  the 
wisdom  of  the  Creator,  in  thus  having  neglected  to 
provide  his  creatures  with  the  necessary  means  to 
perform  the  work,  which  he  has  assigned  to  them." 

"  If  man  had  preserved  his  native  reason  unim- 
paired," answered  Philo,  "as  he  received  it  from 
the  hands  of  his  maker,  it  would  alone  have  enabled 
him  to  fulfil  his  obligations  upon  earth,  and  merit 
and  obtain  his   eternal   reward.     In   his   primitive 

state  of  innocence,  it  was  all-sufficient  to  guide  his 
13* 


150  JUSTO   UCUNDONO. 

steps  happily  to  the  paradise  of  God.  But  man, 
unheedfully,  by  his  own  deliberative  act,  impaired 
his  reason  to  such  an  extent,  that  it  became  no 
longer  fit  to  serve  as  an  exclusive  monitor  in  a  world 
of  sin  and  passion.  In  his  new  but  fallen  state 
of  being,  it  is  unable  to  instruct  him  in  the  exercise 
of  all  his  duties.  It  cannot  explain  to  him  clearly 
and  distinctly  all  the  tenets  of  the  law  of  nature. 
It  might,  indeed,  point  out  the  law,  but  it  must 
necessarily  fail  in  discovering  a  practical  application 
of  it  in  reference  to  particular  cases.  What  course, 
for  instance,  should  man  adopt,  in  order  to  obtain 
reconciliation  with  his  God,  whose  wrath  he  has 
provoked?  Reason  can  by  no  exercise  of  its  powers, 
impart  to  him  information  on  a  subject  of  such 
vital  importance.  A  God  of  infinite  majesty  has 
been  offended,  and  that  God,  a  father  and  kind 
benefactor.  And  by  whom  ?  By  a  feeble,  helpless 
and  ungrateful  creature.  What  should  that  creature 
do  to  appease  offended  majesty,  and  to  be  again 
received  into  favor?  On  a  question  like  this, 
reason  is  altogether  silent. 

"  That  human  reason,  such  as  it  now  is,  is 
altogether  insufficient  to  act  in  guiding  man  through- 
out his  temporal  career,  and  to  impress  him  with  a 
conviction  of  his  duties  to  God,  himself,  and  his 
fellow  man,  is  proved  with  the  accuracy  of  a  demon- 


REVELATION.  151 

stration,  by  recurrence  to  the  history  of  the  crimes, 
the  errors,  the  passions  which  have  characterized 
men  during  all  past  ages.  It  is  matter  of  authentic 
record,  that  philosophers  and  sages — the  wisest 
and  most  learned  of  men — the  censors  and  instructors 
of  the  people— have,  in  innumerable  cases,  shame- 
fully departed  from  the  counsel  and  practice  of  the 
simplest  and  most  evident  maxims  of  the  law  of 
nature.  It  is  well  known  that  Socrates,  Plato, 
Aristotle,  and  other  luminaries  of  the  gentile  world 
maintained  and  defended,  as  proper  and  expedient, 
the  commission  of  many  of  the  grossest  deeds  in 
the  entire  catalogue  of  crime.  Bigamy,  adultery, 
fornication,  and  infanticide,  were  openly  supported 
and  countenanced  by  these  and  other  luminaries 
of  the  heroic  ages. 

"  Now,  if  such  were  the  errors  and  crimes  common 
amongst  the  wisest  of  men,  and  those  the  most  surely 
guided  by  reason,  what  must  have  been  the  con- 
dition of  the  cotemporaneous  illiterate  and  ignorant 
masses.  How  were  they  to  ascertain  their  duties 
and  obligations,  in  the  absence  of  revelation  ?  Man, 
as  he  now  exists,  could  never  have  acquired,  amid 
the  wrecks  of  human  reason,  a  sufficient  knowledge 
of  the  law  of  nature.  By  it,  h«  never  could  have 
discovered  the  threefold  duties  of  man;  the  end  of 
our   creation ;   the   consequences  of  our   good   and 


152  JUSTO   UCUNDONO. 

evil  deeds;  the  existence  of  another  world;  the 
eternal  duration  of  the  human  soul;  and  other 
fundamental  dogmas  of  the  human  destiny.  Revela- 
tion was,  then,  absolutely  indispensable  to  enable 
man  to  obtain  the  necessary  intelligence  in  regard 
to  his  final  as  well  as  temporary  destiny,  in  the 
present  condition  of  his  race.  And  whatever  is 
necessary  to  prepare  us  for  our  destiny,  the  Deity 
is,  by  virtue  of  his  character  and  attributes,  bound 
to  afford  us.  As  certain  therefore  as  there  is  a  God 
ruling  earth  and  heaven,  so  true  is  it,  that  a  revela- 
tion has  been  given  us; — and,  believing  this,  we 
have  nought  to  do  but  to  ascertain  the  terms  and 
the  spirit  of  this  revelation ;  and,  having  satisfied 
ourselves  of  their  divine  origin,  faithfully  and  stead- 
fastly to  comply  with  their  requirements." 


THE   TEST   OF  REVELATION.  153 

:      CHAPTER    XI. 

THE   TEST  OE  REVELATION. 

The  wise  of  all  antiquity  have  felt  and  acknowledged  the  ineffi- 
ciency of  human  reason  as  a  guide  to  our  destined  end.  Ori- 
ginal sin — the  cause  of  the  fall  of  the  Angels,  and  of  their 
punishment.  Creation  of  man,  and  his  fall — whence  all  our 
miseries  proceed.  If  reason  be  insufficient  to  guide  us,  light 
from  above  is  necessary — if  necessary,  it  has  been  given.  How 
shall  we  discover  the  true  revelation.  Revelation  is  a  fact, 
that  has  occurred — then  must  its  character  and  veracity  be 
determined  as  those  of  other  historical  facts,  and  measured  by 
the  standard  of  human  testimony.  Such  testimony  may  always 
be  obtained.  The  Emperor's  speech- — recapitulation  of  the 
points  established — conclusion  of  the  fourth  session  of  the 
Council. 

"  The  unnatural  doctrines  which  have  been  advo- 
cated, and  the  horrible  excesses  which  have  been 
committed  under  the  colors  of  reason,"  said  the 
Jaco,  "prove  to  my  full  satisfaction,  that  powerful 
and  conservative  as  it  is,  it  is  not  that  ever  discri- 
minating and  philanthropic  monitor  commissioned 
from  above  to  guard  over  and  protect  the  human 
interest; — or  that  if  it  were  originally  intended  as 
such,  it  has  long  since  ceased  to  fulfil  those  purposes 
for  which  it  was  destined.  It  must  be  evident  to  all 
minds,  that  some  great  and  deleterious  revolution 
has  taken  place  in  its  original  constitution ;  by  the 
effect   of  which,  it   has   in    a   great   measure  been 


154  JUSTO   UCUNDONO. 

deprived  of  its  beneficent  influence  in  the  moral 
world.  Human  nature  has  been  convulsed  and 
shaken  to  its  very  centre.  That  man  is  no  longer 
the  being  which  he  was  intended  or  ought  to  be, 
has  been  felt  and  acknowledged  by  all  observers  of 
human  nature,  in  ancient,  no  less  than  in  modern 
times." 

"In  this  view,"  said  Josephus,  "you  are  sup- 
ported by  the  testimony  of  all  the  sages  of  antiquity. 
Cicero,  in  his  Hortensius,  states,  that  the  ancient 
philosophers  accounted  for  the  weakness  and  corrup- 
tion of  human  nature,  by  saying,  that  our  souls 
were  atoning  for  crimes  committed  previous  to  their 
union  with  the  body.  Pliny,  the  naturalist,  whilst 
philosophising  on  the  phenomena  of  human  nature, 
as  exhibited  in  all  men,  asked  himself,  l.  Why  is  it  a 
crime  to  have  been  born  V  In  other  words,  '  Why 
am  I,  coming  into  being,  so  weak,  so  unequal  to 
perform  the  task  assigned  me  among  created  beings?' 
'I  hate  and  I  love,'  says  a  Heathen  Poet;  'and 
should  you  ask  me  why,  I  must  answer  that  I  cannot 
tell,  but  that  I  feel  it  to  be  a  fact,  and  that  I  must 
suffer  in  consequence  thereof.'  Another  of  these 
poets  wondered  at  his  repugnance  to  what  is  right 
and  just,  and  at  his  yearning  after  that  which  is 
wrong  and  forbidden,  and  declared  that  this  strange 
disposition  in  man  was  to  be  traced  to  some  disease 


THE   TEST   OF   REVELATION.  155 

in  his  soul ;  to  some  violent  impulses  contrary  to 
reason,  and  altogether  inconsistent  with  his  happi- 
ness.    Of  all  the  ancients,  Plato  is  the  most  pointed 
and   explicit   on  this   head.     '  Formerly,'   says   he, 
'the  portion  of  our  being  which  partakes   of  the 
Divine  essence,  preserved  for  some  time  all  its  native 
dignity   and   vigor.      At    length,    however,    man's 
vicious  propensities  prevailed,  to  the  great  detriment 
of  the  human  kind.     It  is  thence,  that  proceed  all 
those  calamities  which  afflict  us  now.'     In  another 
place,  he  asserts  that  the  leader  of  the  race  has 
impaired  the  nature  and  the  faculties  of  man  in  his 
very  birth.     This  great  philosopher  seems  to  have 
had  some  insight  into  the  future  economy  of  the 
Almighty  respecting  the  fallen  race  of  man.     '  For,' 
says  he,  '  had  not  God  stepped  in  between  guilt  and 
ruin,   the.  world  would  long  since  have  fallen  into 
dark  and  chaotic  confusion.'     '  Our  natural  defects,' 
says   Timseus   the   Locrkn,    'we   inherit   from   our 
parents.     Hence  we  cannot  divest  ourselves  of  those 
evil  propensities  which  engulf  us  in  the  consequences 
of  the  sin  of  our  primitive  progenitors.'     When  the 
ancients  spoke  of  the  Golden,  the  Silver,  and  the 
Iron  ages,  what  could  they  have  designated  by  the 
former,  if  not  the  state  of  innocence  in  Paradise  ? 
The  Golden  age  included  from  the  creation  to  the 
fall  of  man, — the  silver,  from  the  fall  to  the  deluge, 


156  JUSTO   UCUNDONO. 

and  the  Iron,  from  the  deluge  to  the  coming  of  the 
Redeemer. 

"  This  belief  of  the  three  stages,  of  Innocence,  of 
Sin,  and  of  Redemption,  has  been  the  doctrine  of  all 
antiquity.  The  Egyptians,  Persians,  Chinese,  In- 
dians, Greeks,  and  Romans  all  professed  it.  Even 
the  Mahometans  admit  the  dogma  of  original  sin. 
The  same  is  the  belief  of  the  Jewish  people, — and  is 
beautifully  expressed  in  the  language  of  the  Royal 
prophet,  ( For  behold,  in  iniquity  I  was  born,  and  in 
sins  did  my  mother  conceive  me.' 

"Jew  and  Gentile,  therefore,  Greek  and  Barba- 
rian, do  singularly  agree  on  these  great  points,  that 
man  is  no  longer  what  he  was  intended  to  be,  and 
such  as  he  came  from  the  hands  of  God ; — that  some 
great  calamity  had  perverted  his  original  and  primi- 
tive nature ; — that  the  great  light  of  reason  had  been 
dimmed  until  its  feeble  rays  no  longer  offered  to 
man  the  beacon  by  which  he  might  steer  through 
the  stormy  ocean  of  life  to  the  haven  of  eternal 
security ; — and  that  some  divine  dispensation  seemed 
needed  to  assist  him  in  the  attainment  of  his 
appointed  end, — to  enable  him  properly  to  fulfil 
the  part  assigned  him  by  his  great  Creator." 

"But  what,"  observed  the  Jaco,  "is  the  nature  of 
the  calamity,  which  has  befallen  human  nature,  and 
impaired  reason, — and  how  was  it  brought  about  ?" 


THE   TEST   OF   REVELATION.  157 

"It  is  the  loss,"  answered  Philo,  "of  original 
justice,  and  its  attendant  blessings,  by  an  act  of 
disobedience.  It  is  the  fall  from  a  state  of  innocence 
into  the  condition  of  guilt.  This  dire  event  was 
brought  about,  according  to  the  traditions  of  our 
forefathers,  in  the  following  manner.  Before  the 
sun  and  the  moon  had  begun  their  course  in  the 
heavens,  before  the  sound  of  the  human  voice  had 
been  heard,  or  the  name  of  man  known,  the  Father 
of  man  existed,  alone,  glorious,  omnipotent,  supreme. 
He  needed  not  the  presence  of  other  beings.  Their 
service  or  homage  could  neither  increase  his  happi- 
ness, nor  augment  his  glory.  But  his  own  bountiful 
nature  prompted  him  to  communicate  to  others  a 
portion  of  the  bliss  which  he  himself  enjoyed.  But 
no  beings  as  yet  existed.  He  then  resolved  to  call 
into  life  a  number  of  angelic  spirits,  bright  as  the 
sun,  and  fair  as  the  morning  star.  He  created 
them  to  cluster  around  his  throne,  and  to  rule  with 
him  in  the  highest  heavens.  But  these  newly  formed 
beings,  proud  of  their  high  endowments,  elated  at 
their  well-nigh  omnipotent  powers,  forgetful  of  their 
dependence  upon  the  Almighty,  and  fired  with  extra- 
vagant ambition,  aimed  at  the  attainment  of  equality 
with  the  Creator,  and  revolted  against  their  Sove- 
reign Lord.     Whereupon  his  offended  justice   cast 

them  down,  from  the  high  pinnacle  of  the  heavenly 

14 


158  JUSTO   UCUNDONO. 

throne,  into  the  yawning  depths  of  an  everlasting 
hell. 

"When  the  heavens  had  been  cleared  of  the  rebel 
spirits,  and  the  wrath  of  the  Almighty  appeased,  he 
thought  of  replacing  the  void  which  their  treason 
had  caused  in  the  celestial  kingdom,  by  the  creation 
of  another  kind  of  beings, — and  this  after-created 
subject,  was  man.  He  formed  his  body  of  the  dust 
of  the  earth,  and  breathed  into  it  an  immortal  soul. 
He  modelled  man  after  his  own  perfect  image, — 
endowed  him  with  a  nature  but  little  inferior  to  that 
of  his  angels,  and  conferred  upon  him  the  glorious 
gifts  of  will,  memory  and  understanding.  Immor- 
tality was  his  birthright.  He  placed  him  in  a 
delightful  garden,  planted  by  and  sown  with  his  own 
hands.  He  constituted  him  lord  and  sole  proprietor 
of  this,  his  paradise.  He  was  honored,  served,  and 
obeyed  by  the  birds  of  the  air,  the  beasts  of  the 
field,  and  the  fishes  of  the  stream;  who  daily  waited 
on  him  for  his  orders,  and  cheerfully  executed  his 
commands.  He  was  permitted  the  free  use  and 
enjoyment  of  all  the  luxuries  of  paradise;  but,  to 
test  his  fidelity  and  gratitude  to  his  kind  benefactor, 
he  was  interdicted  the  use  of  the  fruit  of  one  only 
tree.  ■  Of  all  the  fruits  of  the  garden  thou  shalt 
eat,  but  the  tree  of  knowledge  thou  shalt  not  touch ; 
for  in  whatever  day  thou  shalt  eat  of  this  tree,  thou 


THE   TEST   OF   REVELATION.  159 

shalt  die  the  death.'  A  compliance  with  this  com- 
mand would  have  exempted  him  from  punishment, 
and,  after  a  short  and  happy  sojourn  in  Paradise, 
would  have  served  to  raise  him  to  one  of  the  thrones, 
made  vacant  by  the  fall  of  the  angels. 

"  But.  like  the  latter,  unfortunate  man  soon 
proved  ungrateful  to  his  maker.  Deceived  by  one 
of  those  rebel  spirits,  who  envied  his  happiness,  he 
took  the  forbidden  tree,  and  regardless  of  the  solemn 
injunction  which  had  been  made,  ate  of  its  fruit. 
Under  the  very  plant,  however,  where  his  disobe- 
dience had  occurred,  the  Almighty  met  him,  and 
forthwith  pronounced  his  doom.  The  robe  of  im- 
mortality was  torn  from  his  shattered  frame, — grief 
and  sorrow  oppressed  his  heart, — pain  and  debility 
seized  upon  his  feeble  limbs.  He  is  condemned  to 
die.  The  Cherubim  stands  by  with  the  flaming 
sword,  wherewith  to  execute  the  sentence,  but  com- 
passion moved  the  Supreme  Ruler.  He  remembered 
the  dust  from  which  he  had  created  him,  he  thought 
of  the  image,  which  in  his  soul  and  countenance,  he 
bore  to  himself.  He  stayed  the  uplifted  arm  of  the 
angel  of  justice,  and  granted  to  man,  that  which  he 
had  refused  to  the  aspiring  angels, — time  for  repen- 
tance. And  thus  man,  humbled,  fallen,  and  de- 
graded, is  ordered  to  depart  from  the  garden  of 
Eden.     His  reason  obscured,  the  powers  of  his  mind 


160  JUSTO   UCUNDONO. 

impaired,  his  will  depraved,  his  whole  being  per- 
verted, he  leaves  that  happy  abode  which  he  had 
disgraced,  to  expiate  his  crime  on  the  unfriendly 
soil  of  a  desert  earth.  Here  with  his  consort 
Eve,  whom,  in  happier  days,  his  maker  had  formed 
from  his  body,  Adam  lived  on,  the  prey  of  appe- 
tite and  passion,  obliged  to  suffer  and  toil  for  his 
subsistence,  for  the  space  of  nine  hundred  years, 
when  they  returned  to  the  dust  from  which  they 
had  been  taken,  leaving  their  guilt  and  its  conse- 
quences as  an  inheritance  to  all  their   posterity. 

"  To  this  unhappy  phase  in  the  career  of  man 
must  be  traced  all  those  disorders  of  the  mind,  and 
all  those  diseases  of  the  body  which  have  since 
afflicted  the  human  race.  It  was  then  that  reason 
became  deprived  of  its  supremacy,  the  will  of  its 
command,  and  the  heart  of  its  integrity.  And  this 
mental  and  physical  adulteration  was  entailed  upon 
all  the  descendants  of  Adam  and  Eve,  and  thus  do 
we  all  suffer  for  the  sin  of  our  first  parents.  It  is  in 
consequence  of  the  occurrence  of  this  awful  calamity 
that  man  is  no  longer  able  to  attain  the  sublime 
end  for  which  his  God  intended  him,  without  Divine 
assistance  through  the  medium  of  revelation." 

"The  history  you  have  related  of  the  origin  of 
evil,"  observed  Triphon,  "is  indeed  ingenious,  but 
argues  powerfully  against  the  justice  of  your  God. 


THE   TEST    OF   REVELATION.  161 

It  evidently  confounds  the  innocent  with  the  guilty. 
Why  should  I  suffer  for  the  crimes  of  an  ancestor 
whom  I  have  never  known,  never  seen,  and  in  whose 
guilt  I  could  not  have  the  remotest  participation. 
On  what  grounds  can  my  involvement  in  the  punish- 
ment be  justified  ?  What  tyrant  have  we  ever  heard 
of,  who  has  visited  the  guilt  of  parents  upon  their 
descendants,  for  all  time  to  come  ?" 

"  To  inflict  an  actual  punishment  upon  children 
for  the  crimes  committed  by  the  father  would  cer- 
tainly not  be  just,"  answered  Philo,  "but  to  permit 
the  consequences  of  the  father's  actual  punishment 
to  affect  the  happiness  of  his  offspring,  is  not  only 
no  injustice,  but  cannot  possibly  be  avoided.  If  my 
father  be  executed  for  misdemeanors  committed  by 
him,  of  what  kind  it  matters  not,  his  disgraceful 
punishment  must  necessarily  affect  me  in  my  honor, 
and  perhaps  in  my  fortune.  This  perfectly  accords 
with  our  notions  of  even  human  justice,  the  usage 
conformable  to  which  cannot  easily  be  abolished. 
It  arises  from  the  very  nature  of  things.  The 
annals  of  the  Empire  contain  an  instance  of  retri- 
butive justice,  which  will  aid  us  in  appreciating  the 
true  condition  of  the  fallen  nature  of  man,  and  of 
the  justice  of  the  Almighty  in  so  constituting  it. 
They  inform  us  that  when  in  the  reign  of  the  Dairi, 

the  Cubos  revolted  against  bis  authority,  he  caused 
14* 


102  JUSTO   UCUNDONO. 

them  to  be  arrested  and  executed.  To  fill  up  the 
place  which  had  been  vacated  through  their  treason, 
he  raised  Teuco-Zama,  a  poor  plebeian,  to  the  high 
rank  of  Cubo.  And  to  ensure  himself  of  his  fidelity, 
he  elevated  him  on  this  condition — "if  you  prove 
faithful  to  my  interest,  your  rank  and  dignity  will 
descend  to  your  posterity.  The  family  of  the  Teuco- 
Zama  will  be  the  first  in  the  Empire.  But  should  it 
be  the  reverse,  you  and  your  house  will  be  degraded 
to  the  condition  of  servitude,  from  which  I  have 
raised  you."  You  know  the  history  of  this  ill-fated 
family.  The  father  revolted  against  his  benevolent 
sovereign,  and  with  his  life  atoned  for  his  crime. 
His  family  to  a  man  were  degraded,  and  until  this 
very  day  his  descendants  have  been  seen  walking 
in  your  midst,  the  living  exponents  of  the  Dairi's 
severe  but  just  judgment  upon  his  faithless  minister. 
And  there  is  no  Japonian  whose  opinion  disapproves 
of  it. 

"Now  this  narrative  is  precisely  applicable  to  the 
fall  and  punishment  of  man.  The  Almighty  created 
the  angels  for  his  service;  they  proved  renegades, 
and  he  punished  them.  He  then  created  man  to 
supply  their  places,  and  to  *  enjoy  their  forfeited 
honors.  Naturally  man  belonged  to  earth,  but  God 
elevated  him  to  a  supernatural  state,  establishing 
him  in  Paradise.     Had  he   proved  faithful  in   his 


THE   TEST   OF   REVELATION.  163 

allegiance,  Paradise,  with  all  its  blessings,  would 
have  been  the  perpetual  inheritance  of  his  descend- 
ants, and  heaven  their  final  home.  But  man,  like 
the  Teuco-Zama,  became  a  rebel  to  his  God,  who 
forthwith  deprived  him  of  the  dignity  which  he  had 
held  in  the  creation,  expelled  him  from  the  garden 
of  Eden,  and  reduced  him  to  that  state  of  slavery  to 
which  he  naturally  belonged ;  and  unto  this  day  we 
are  atoning  for  the  guilt  of  our  first  parents.  And 
however  much  we  dislike  the  penalty,  we  all  feel 
the  justice  of  the  sentence,  and  regret  the  cause 
by  which  it  was  occasioned. 

"  It  is  in  consequence  of  their  loss  of  Paradise, 
and  thus  of  original  justice,  that  natural  reason,  as 
we  now  possess  it,  is  no  longer  sufficient  to  point  out 
to  us  satisfactorily  our  duties  to  God,  and  our  obli- 
gations to  our  fellow  men.  Hence,  light  from  above 
is  necessary  for  guidance,  and  consequently,  from 
above  must  have  emanated." 

9  But  which  of  the  many  lights  which  shine  from 
above,  upon  this  dreary  earth,"  said  Triphon,  "are 
we  to  follow?  The  Jews,  Christians,  Mahometans, 
besides  some  fifty  more  sects,  each  hang  up  their  own 
lamp  of  revelation,  all  of  them  shedding  different 
lights,  their  hues  varying  multifariously  as  they 
glance  upon  the  important  question  of  human  duties 
and  obligations." 


164  JUSTO   UCUNDONO. 

11  Revelation,"  answered  Philo,  "belongs  as  I  have 
before  stated,  to  the  province  of  history.  If  the 
King  of  Heaven  has  indeed  sent  ambassadors  to 
signify  to  man  in  his  name,  his  wishes ;  and  if  they 
have  fulfilled  their  mission,  it  has  become  a  matter 
of  fact,  and  may  be  verified  in  the  same  manner  in 
which  we  demonstrate  all  historical  events.  It  is 
certainly  true  that  every  pretended  statement  does 
not  contain  the  genuine  facts.  But  shall  we  thence 
conclude  that  there  is  no  truth  at  all  in  history  ? 
You  certainly  will  not  answer  in  the  affirmative ;  for, 
by  the  art  of  criticism  we  are  enabled  to  discern  true 
from  fabulous  assertions.  Not  only  are  we  qualified 
to  ascertain,  with  infallible  certainty  the  fact  of  their 
mission, — but  the  precise  terms,  the  very  contents  of 
the  message,  which  they  were  authorized  to  deliver. 
With  respect  to  the  missionary  or  recipient  of  the 
revelation,  we  have  simply  to  satisfy  ourselves  that 
he  is  really  what  he  claims  to  be,  God's  true  ambas- 
sador. Having  satisfied  ourselves  on  this  head,  we 
have  merely  to  listen  and  obey.  Nor  is  it  difficult  to 
arrive  at  this  proof,  for  the  characteristics  of  the 
ministers  of  God  are  of  that  splendid  and  conspicuous 
kind,  which  the  blind  can  read,  and  the  deaf  be  made 
to  comprehend.  The  contents  of  the  message,  we 
are  to  gather,  as  we  would  authentic  information  of 
any  other  fact  of  past  or  present  times — from  com- 


THE   TEST   OF   REVELATION.  165 

petent  and  truthful  witnesses,  who,  on  any  great 
occasion,  are  never  wanting,  more  especially  on  such 
a  question  as  the  authenticity  of  Divine  revelation. 

"The  process  in  both  cases  is  of  an  easy  and 
simple  kind.  An  individual  presents  himself  before 
me,  stating  that  he  comes  on  the  part  of  God  to  com- 
municate to  me  important  facts,  involving  conse- 
quences of  the  highest  interest  to  myself  and  to  my 
fellow  men.  I  ask  him  for  proof  that  he  is  really  a 
messenger  from  heaven.  He  affords  the  required 
evidence,  by  performing,  before  me  and  others,  deeds, 
which  my  reason  convinces  me,  can  be  enacted  by 
none  other  than  the  Divine  Ruler,  or  one  acting  by 
his  assistance  and  under  his  special  guidance.  Now 
the  Author  of  our  nature  could  not  aid  an  impostor 
and  trickster,  hence,  I  fully  admit  and  believe  that 
he  who  thus  claims  my  attention,  is  acting  under  the 
direction  and  by  the  command  of  God,  and  conse- 
quently that  all  that  he  asserts  must  be  true  and 
authoritative. 

"Again,  the  contents  of  the  message  thus  deli- 
vered in  past  or  present  times,  are  obtained  with  the 
same  ease  and  certainty,  likewise,  by  means  of 
capable  and  faithful  witnesses.  That  witness  is  com- 
petent who  has  had  every  facility  to  observe,  and 
acquire  a  full  knowledge  of  the  fact  to  which  he 
testifies.     And  that  witness  is  trustworthy  who  can 


166  JUSTO   UCUNDONO. 

have  no  motives  in  relating  a  falsehood,  and  no 
interest  in  deceiving  the  inquirer.  Now,  as  I  before 
said,  witnesses  like  this,  are  never  found  wanting  on 
any  great  or  public  question,  such  as  this  under 
consideration  ;  hence  we  may  ascertain  with  positive 
certainty  both  the  real  character  of  the  ambassador, 
and  that  of  the  substance  of  his  embassy." 

"Nothing,  assuredly,"  exclaimed  Prince  Fugurun- 
dono,  "can  be  more  simple,  more  natural,  and  withal 
more  secure,  than  the  method  by  which  you  propose 
to  arrive  at  the  true  revelation  of  God's  will.  If  he 
really  has  spoken  unto  man,  it  is  impossible  that 
it  should  not  be  discovered  by  a  process  of  inves- 
tigation so  searching  and  direct;  and  it  is  equally 
impossible  for  pretended  revelation  to  withstand  its 
scrutinizing  look,  or  to  resist  its  piercing  touch. 
While  falsehood  disappears  before  such  a  system, 
truth  will  shine  out  with  yet  greater  brilliancy." 

"What  say  you  advocates  of  revelation,"  asked 
the  Jaco,  "  are  you  willing  that  your  systems  shall 
be  tested  by  the  rules  which  Philo  has  stated,  and 
are  you  prepared  to  abide  by  the  result  of  the 
investigation?" 

"  The  method  of  Philo,"  answered  one  after  the 
other,  "is  just  and  reasonable,  and  altogether  in 
conformity  with  the  doctrine  of  common  sense.  It' 
is  moreover  simple  and  evident,  easily  to  be  under- 


THE   TEST    OF   REVELATION.  167 

stood  and  appreciated  by  all.  We  cannot  then 
object  to  it,  but  adopt  it  as  a  full  criterion  of  our 
respective  tenets." 

The  Emperor  now  arose  and  expressed  himself 
highly  satisfied  with  the  proceedings  of  the  council. 
"Light,"  said  he,  "begins  to  shine  in  the  midst  of 
darkness;  chaos  and  confusion  are  subsiding  into 
method  and  repose.  I  see  the  many  floating  elements 
of  this  moral  creation  gradually  assuming  shape  and 
form.  They  begin  to  present  a  visible  and  tangible 
aspect.  The  great  question  is  now  so  reduced  and 
simplified,  that  it  may  be  easily  grasped  by  even  the 
ordinary  mind,  and  definitely  pursued  by  common 
penetration.  I  thank  you,  fathers  of  religion,  for 
your  unceasing  efforts  to  give  light  to  our  eyes,  and 
truth  to  our  minds.  Your  labors  must  be  as  accept- 
able to  God  as  they  are  beneficial  to  man.  You  are 
engaged  in  the  noblest  and  most  important  work 
which  can  fall  to  the  lot  of  mortal  on  earth.  What 
can  be  a  more  inspiring  task  than  the  settlement  of 
this  great  and  perplexing  controversy — as  to  what 
is  right  and  what  is  wrong, — and  in  regard  to  the 
relations  between  heaven  and  earth,  and  the  obliga- 
tions of  the  inhabitants  of  the  latter  to  the  Omnipo- 
tent Creator  of  both.  You  are  the  advocates  of  his 
rights,  and  guard  the  dearest  interests  of  his  children. 
The  united  voice  of  both  the  sovereign  and  the  sub- 


168  JUSTO   TTCUNDONO. 

ject  "will  honor  your  memory  after  death,  as  it  will 
applaud  you  while  living.  Your  sun  which  rises 
higher  than  the  hills  of  Frenoxama,  will  shine  forever 
in  the  religious  heaven,  and  illuminate  every  dark 
spot  of  the  moral  world.  The  Greek  and  the  Persian 
will  unite  in  adoring  it.  The  soul  of  China  and 
Japan  will  tender  likewise  its  full  homage,  whilst  the 
docile  Indian  shall  court  and  be  illuminated  by  its 
brilliant  rays. 

"  In  virtue  of  this  brilliant  effulgence,  we  have 
already  learned  the  existence  of  a  Supreme  Being, 
Creator  and  Ruler  of  the  Universe,  the  Father  of 
men,  the  Recorder  of  good  and  the  Avenger  of  evil 
deeds.  We  have  ascertained,  moreover,  the  eternal 
duration  of  the  human  soul,  and  the  existence  of 
another  world,  the  native  home  of  spirits,  when  loosed 
from  the  bonds  of  earth.  We  believe  that  never-end- 
ing happiness  awaits  the  good,  and  perpetual  burning 
the  wicked  souls  departing  this  life.  We  believe  that 
God  has  constructed  a  road,  in  which  he  desires  all 
men  to  walk  in  order  to  reach  the  mansion  of  eternal 
bliss.  We  are  also  satisfied  that  God  originally  im- 
planted within  the  breast  of  man,  a  guide,  all-sufficient 
to  direct  his  steps  in  the  path  of  salvation,  in  the  days 
of  his  primitive  innocence.  But  that  man,  having 
disregarded  the  admonitions  of  this  guide,  and  pre- 
sumptuously ventured  on  life's  stormy  ocean  with  no 


THE  TEST   OF   REVELATION.  169 

pilot,  save  his  passions,  it  is  now  too  late  for  reason 
unassisted  to  gain  back  for  him  his  forfeited  inherit- 
ance, and  enable  him  to  reach  the  ardently-desired 
haven  of  eternal  bliss.  Hence,  we  all  feel  and 
confess  the  necessity  of  a  new  and  more  ^potent 
guide.  Now,  that  this  mental  luminary  has  already 
appeared  in  the  moral  heavens,  Philo  has  proved 
to  our  entire  satisfaction.  But  it  is  to  be  regretted 
that  the  splendor  of  its  brilliancy  is  clouded  by  the 
number  of  false  and  deceitful  meteors,  each  of  which 
endeavoring  to  absorb  its  rays,  is  sometimes  mis- 
taken for  the  genuine  celestial  truth.  But,  you 
lovers  of  truth  and  justice,  having  dispelled  the 
misty  atmosphere  which  we  have  hitherto  breathed, 
will  enable  us  at  last  to  discern  with  ease  the  true 
and  genuine  light  of  God's  revelation." 

The  Council  now  adjourned  for  three  days,  that 
full  time  might  be  allowed  the  members  for  reflection 
on,  and  preparation  for  the  momentous  question  of 
the  authenticity  of  the  Divine  revelation,  which,  at 
the  next  session,  was  to  be  made  the  subject  of 
consideration. 


15 


170  JUSTO   UCUNDONO. 


CHAPTER    XII. 

VARIOUS  REVELATIONS. 

Opening  of  the  fifth  session— Full  attendance  of  members,  and 
the  great  interest  evinced  by  them  all— Justo's  appearance — 
Fifty  priests  offer  their  systems  of  revealed  religion— Unable  to 
stand  the  test  proposed  by  Philo,  the  Jew — The  Caliph  explains 
the  doctrine  of  Mahomet — Unable  to  prove  the  authenticity  of 
the  mission  of  the  Prophet,  or  the  truth  of  the  Alcoran — 
Mahometanism  shown  to  be  a  corruption  of  Judaism,  tinged 
with  maxims  of  Christianity,  and  varnished  over  with  the 
allurements  of  Idolatry — Its  rapid  progress  and  apparent  suc- 
cess, accounted  for — The  close  connexion  of  Judaism  and 
Christianity — Paul's  exposition  of  the  history  of  true  revela- 
tion— It  is  three-fold;  the  natural,  the  written,  and  the 
Christian — In  substance  they  agree — The  essential  point  in 
which  the  latter  two  differ — the  written  law  denotes  a  Saviour 
to  come — The  law  of  grace  presents  him  as  having  come — The 
truth  of  the  one  is  the  falsity  of  the  other. 

On  the  appointed  day,  the  Council  assembled  to 
enter  upon  its  fifth  session,  which  promised  to  be 
one  of  the  most  important  and  instructive,  that  had 
hitherto  been  held.  Every  seat  was  occupied  at  an 
early  hour.  A  conclusive  evidence  of  the  all- 
absorbing  interest  which  each  member  felt  in  the 
momentous  question  about  to  be  debated,  was  the 
fact  that  of  the  many  who  composed  the  assembly 
proper,  not  one,  on  this  day,  was  absent.  Justo 
Ucundono,  accompanied   by  the   young   princes   of 


VARIOUS   REVELATIONS.  171 

Japan,  entered  the  hall  a  few  minutes  before  the 
opening  of  the  Council.  He  seemed  cheerful  and 
happy,  hope  and  confidence  beaming  upon  his  coun- 
tenance. That  gloomy  thoughtfulness,  which  during 
the  preceding  session,  was  marked  upon  his  brow, 
had  altogether  disappeared.  The  candid  avowal 
made  by  the  Emperor  of  his  belief  in  the  many 
consoling  truths  which  had  been  discovered,  had 
made  a  deep  impression  upon  the  heart  of  his  son, 
as  these  sentiments  coincided  uniformly  with  his 
own  convictions. 

The  Jaco  took  his  seat,  declaring  the  fifth  session 
of  the  Council  of  Frenoxama  opened,  and  called 
upon  the  advocates  of  the  doctrine  of  Revelation,  to 
have  their  respective  views  thereupon  arranged  for 
immediate  discussion.  Whereupon,  no  less  than 
fifty  priests  of  the  Chinese,  the  Japonian,  and  the 
Indian  Deities,  simultaneously  started  to  their  feet, 
to  present  their  several  systems  to  the  assemblage, 
as  requested.  The  most  of  them  gave  long  and 
fabulous  accounts  of  the  sayings  and  doings  of  their 
gods  in  olden  times.  Portions  of  these  narratives 
were  so  ridiculously  foolish,  that  it  was  with  difficulty 
the  Council  preserved  its  gravity  at  their  recital. 
Even  the  most  skilfully  concocted  of  their  stories, 
were  but  tissues  of  improbable  and  pointless  romance. 
"  To  whom  did  Xaca  and  Amida  reveal  themselves/ ' 


172  JUSTO   UCUNDONO. 

asked  Philo.  "  At  what  time,  in  what  place  ? 
What  were  the  precise  ideas,  which  they  imparted 
to  man  ?  What  credentials  did  they  produce,  vindi- 
cating the  veracity  of  their  professions,  illustrating 
their  superior  endowments?"  None  of  these  ques- 
tions could  be  satisfactorily  answered.  Tradition 
would  have  it  that  they  spoke  in  some  nameless 
age  to  some  nameless  persons,  in  which  by  unintel- 
ligible signs  illustrated  by  an  unknown  tongue,  they 
communicated  certain  ominous  mysteries.  This 
crude  mass  of  revelation  was  wrought  and  fashioned 
into  some  plausible  form,  by  a  number  of  artful 
priests,  conformably  to  their  purposes.  These  gods 
were  the  ready  tools  of  these  ministers,  who  sold 
heaven  to  the  highest  bidders,  and  made  the  Deities 
ratify  the  bargain  ;  changing  their  codes  of  morality 
as  often  as  convenient.  "It  is  well  known,"  con- 
tinued Philo,  "  that  some  of  your  Bonzas  take  the 
unwarrantable  liberty  of  chastising  some  of  their 
heavenly  sovereigns  for  misconduct.  Certainly  it 
requires  a  vast  deal  of  assurance,  to  ask  a  man  to 
place  reliance  on  such  ridiculous  assertions.  And 
he  that  would  listen  to  such  vagaries,  and  believe 
such  dreamy  themes,  would  in  other  lands  be 
deemed  a  fit  patient  for  the  mad-house." 

These  satirical  and  caustic  remarks  of  the  Jew, 
greatly    enraged     the     idolatrous     priests.      They 


VARIOUS   REVELATIONS.  173 

foamed  and  raged,  threatening  him  with  violence. 
The  Jaco  at  once  called  them  to  order,  reminding 
them  that  they  were  in  the  presence  of  the  Emperor, 
and  not  in  the  temples  of  their  gods.  But  they 
menaced  even  him  with  the  vengeance  of  the 
insulted  gods.  But  he  contemptuously  smiled  at 
their  impotent  denunciations,  advising  them  if  they 
wished  to  retain  their  seats  in  the  Council,  to  take 
of  the  Jew,  a  few  lessons  in  good  manners. 

"The  history  of  Xaca  and  Amida,"  said  Hero- 
dotus, "is  a  faithful  delineation  of  the  lives  and 
conduct  of  the  gods  of  Egypt,  of  Persia,  of  Greece 
and  of  Rome.  Many  were  celestial  robbers  and 
swindlers  descending  from  above  to  initiate  mankind 
in  the  details  of  these  honorable  professions.  And 
old  Jupiter,  whom  the  Roman  people  once  adored, 
united  in  himself,  accomplishments  like  these  in  an 
eminent  degree.  For  this  very  reason  it  was,  that 
they  regarded  him  as  the  chief  of  the  gods.  In  my 
judgment,  the  good  old  elephant  of  India  is  prefer- 
able to  them  all.  If  he  did  no  good,  he  certainly 
could  do  but  little  harm  to  our  race." 

The  Council  generally  heartily  enjoyed  the  casti- 

gation  which   the   sarcastic    Israelite   had  inflicted 

upon  the  haughty  priesthood  ;  but  Prince  Ucundono, 

pitying  them,  made  a  sign  to  Philo  and  Herodotus 

to   desist.      The    remainder    of    the    professors   of 
15* 


174  JUSTO   UCUNDONO. 

Idolatry,  perceiving  that  their  cause  met  with  such 
ill  success,  for  the  present,  in  silence  kept  their  seats. 
The  Caliph  of  Bagdad  now  arose,  presenting,  and 
urging,  with  an  air  of  confidence,  bordering  on  pre- 
sumption, the  revelations  of  the  Prophet  Mahomet. 
"  At  a  dark  era  in  the  progress  of  ages,"  said  the 
Caliph,  "  when  the  Children  of  Moses  and  the 
followers  of  Christ  had  strayed  from  the  paths  of 
truth  and  rectitude,  the  Almighty  dispatched  Gabriel 
to  Mahomet  to  prepare  him  for  the  reception  of  a 
new  revelation,  which  was  destined  to  supersede  the 
worships  founded  upon  the  law  of  Moses,  and  the 
Gospel  of  Jesus.  Having  prepared  him  for  the  high 
mission,  the  heavenly  messenger  bade  him  ascend  to 
the  middle  heavens,  and  there  handed  him  the  great 
Alcoran,  by  parts.  The  law  of  the  Alcoran  abro- 
gates all  other  laws,  itself  acting  in  their  stead.  It 
regulates  all  affairs  between  God  and  men,  all 
concerns  between  man  and  man.  It  prescribes 
in  the  minutest  terms,  the  public  and  the  private, 
the  religious,  the  civil  and  the  military  duties  of 
each  individual, — ruler  and  subject.  Nothing  can 
be  conceived  that  is  more  simple,  more  consistent, 
or  more  secure,  than  is  the  law  of  the  prophet,  as 
expounded  in  this  Divine  Manual.  It  is  the  last  and 
most  complete  revelation  of  God's  will  that  has  been 
communicated  to  man." 


VARIOUS   REVELATIONS.  175 

"  The  system  of  the  prophet,"  said  Simonides,  the 
Greek,  "  was  a  grand  and  bold  one,  did  it  possess 
no  other  merits.  But  from  whom  did  your  prophet 
receive  his  commission  to  proclaim  a  new  revelation, 
doing  away  with  all  that  had  previously  been  pro- 
mulgated ?"  "  He  received  it  from  Alia,  the  great 
God,  who  has  power,  and  jurisdiction,  and  rules  over 
all  the  tribes  of  the  desert,  and  nations  of  the 
earth."  "  What  proofs  of  the  validity  of  his  claims 
to  the  public  confidence,  on  such  an  important 
subject,  did  he  bring  forward  ?  Who  has  testified  to 
the  authenticity  of  the  character  which  he  assumed  ?" 
"  Is  not  the  word  of  the  prophet  proof  sufficient  V 
inquired  the  astonished  Caliph.  "What  stronger 
testimony  can  you  require  than  the  assertion  of 
the  Ambassador  of  Alia?"  "But  what  proves  him 
to  be  the  Ambassador  of  Alia?"  resumed  Simonides. 
"  The  Alcoran  testifies  to  the  fact,"  was  the  reply. 
"  And  who  testifies  to  the  authenticity  of  the 
Alcoran?"  asked  the  Greek.  "The  prophet  him- 
self declared  it  to  contain  the  revelations  of  Alia," 
returned  the  Caliph,  somewhat  vexed. 

"So  Mahomet  testified  to  the  truth  of  the  Alcoran, 
and  the  Alcoran  to  the  veracity  of  the  mission  of 
the  Prophet ;  quite  a  convenient  method  of  making 
oneself  a  character,"  observed  the  Jaco.  "  But 
have  you  in  truth  no  other  means  of  determining 


176  JUSTO   UCUNDONO. 

the  authentic  character  of  the  Alcoran  and  its 
expounder  ?  Why  did  not  Alia  speak  to  Mahomet 
in  a  voice  of  thunder  within  hearing  of  the  people, 
as  did  Jehovah  from  the  top  of  Sinai  to  Moses,  in 
presence  of  the  assembled  Israelites  ?  Or  why  did 
he  not  confirm  the  assertions  of  the  Apostle  in  a 
voice  from  the  clouds,  -as  Jesus  was  addressed  in  the 
River  Jordan  ?  Why  did  not  Mahomet  open  from 
the  flinty  rocks  of  the  desert,  limpid  streams,  as  was 
done  by  the  prophet  Moses  ?  Or  why  did  he  not, 
like  Jesus,  command  the  dead  to  arise  alive  from 
their  graves  ?  Had  such  miracles  been  performed 
by  your  prophet,  then  indeed  might  you  appeal  to 
his  word  as  confirmatory  of  your  tenets, — and  we 
would  receive  it." 

In  the  meantime  the  courage  of  the  idolatrous 
priests  had  begun  to  revive,  on  perceiving  that  they 
were  not  the  only  ones  placed  in  an  uncomfortable 
position.  "  The  history  of  your  prophet,"  said 
Triphon,  "  is  that  of  a  bold  adventurer,  and  shrewd 
impostor,  shaping  his  course  according  to  the  current 
of  temporary  success,  possessing  enough  of  political 
sagacity  to  turn  ignorance,  idolatry  and  fanaticism 
into  one  common  current,  on  which  he  might  float  to 
the  source  of  honor,  wealth  and  power.  The 
Alcoran  is  evidently  nothing  more  than  an 
exaggerated   portraiture    of   Jewish,  Christian   and 


VARIOUS   REVELATIONS.  •      177 

•Idolatrous  maxims,  heterogeneously  collected,  and 
compiled  with  a  skilful  hand,  to  apply  to  the  wishes, 
and  to  suit  the  requirements  of  the  three  principal 
systems  of  worship  then  prevalent  in  Arabia, — when 
blended  into  one.  Whatever  that  is  sound  and 
consistent  in  the  Alcoran  was  written  many  cen- 
turies ago  in  the  law  of  Moses  or  in  the  Gospel  of 
Christ.  The  superstitious  and  nonsensical  matter 
contained  therein,  was  practised  by  the  roaming  tribes 
of  the  Arabian  Desert.  The  fanatical  and  the  lewd, 
the  ridiculous  and  the  inconsistent  elements  of  this 
pattern  of  religious  manuals,  belong  to  the  prophet, 
and  to  those  who  aided  him  in  digesting  his  deeply 
laid  plan,  and  in  concocting  his  text  book  of  moral 
law.  Not  Gabriel,  but  some  fallen  angel,  was  evi- 
dently the  prompter  of  the  prophet  in  this  original 
and  herculean  task." 

"Is  not  the  successful  operation  of  the  law  pro- 
mulgated by  Mahomet,"  interrupted  the  Caliph,  "  a 
sufficient  proof  of  its  celestial  origin?  If  it  were 
really  as  you  have  represented  it,  is  it  natural  to 
suppose  that  Alia  should  have  permitted  it  to  take 
such  deep  and  lasting  hold  on  the  minds  and  hearts 
of  so  many  of  his  children  ?  And  how  otherwise  will 
you  account  for  its  rapid  and  miraculous  progress  ?" 

"Mahomet,"  replied  Triphon,  "had  little  reason 
to  boast  of  his  success,  so  long  as  he  confined  himsel 


178  JUSTO   UCUNDONO. 

to  the  weapons  which  prophets,  and  in  fact  teachers* 
of  any  kind  employ,  such  as  the  sword  of  the  spirit. 
Such  tardy  proselytism  as  these  produced,  was  acqui- 
sition too  tedious  for  his  ardent  mind.  Casting  aside 
such  gentle  instruments  of  persuasion,  he  grasped 
the  sword  of  the  flesh,  and  quickly  solved  the  Gor- 
dian  knot.  With  the  eye  of  a  statesman,  he  per- 
ceived the  rare  advantages  presented  him  for  the 
execution  of  his  plan,  in  the  quarrels  and  jealousies 
of  the  Arabian  Tribes,  the  divisions  among  the  Chris- 
tians, and  the  general  dissensions  of  the  times.  By 
employing  these  against  each  other,  and  moulding 
them  all  to  his  own  purpose,  he  was  enabled  to  com- 
mand that  success  which  you  attribute  to  Alla's 
approval  and  co-operation.  He  became  the  common 
centre  of  factions,  the  means  by  which  private  re- 
venge might  be  gratified,  as  well  as  sordid  aggrand- 
izement surely  obtained.  He  became  the  common 
safety  of  all.  One  after  the  other  of  the  tribes,  then 
of  the  nations,  flocked  to  his  standard.  He  pro- 
claimed his  doctrine  to  the  masses,  presenting  to 
them  the  terrible  alternative  of  adopting  them,  or  of 
being  massacred.  Such  an  argument  from  the  lips 
of  a  mighty  chief,  could  neither  be  answered  nor 
evaded  by  an  ignorant  and  helpless  populace.  Then 
the  peculiar  rewards  promised  the  faithful,  and  the 
punishments  threatened  the  disobedient,  were  adapted 


VARIOUS   REVELATIONS.  179 

precisely  to  the  character  of  the  Arabs,  and  in  every 
way  gratifying  to  their  gross  and  luxuriant  imagina- 
tions. The  doctrines  of  the  Alcoran,  plain  and 
simple  as  they  were,  were  in  every  way  calculated  to 
minister  to  the  appetites  of  the  people.  Consider 
moreover  the  ignorance  universally  characteristic  of 
the  inhabitants  of  Arabia  at  that  time,  and  you  are 
in  full  possession  of  the  secret  springs  of  the  won- 
derful success  gained  by  Mahomet  and  his  system. 
And  they  are  found  to  be,  not  emanating  from  mys- 
terious sources,  but  demonstrable  from  the  natural 
state  of  peculiar  circumstances,  of  which  they  were 
the  necessary  consequence. 

"  Let  us  view  a  scene  from  Mahomet's  method  of 
religious  exhortation.  There  stands  the  Caliph  of 
the  prophet,  with  a  broad,  glittering  sabre ;  opposite 
stand  some  hundreds  of  trembling  infidels.  The 
Apostle  speaks :  <  Assert  that  God  is  God,  and  Ma- 
homet his  prophet,  or  bite  the  dust  and  die  !"  '  God 
is  God,  and  Mahomet  is  his  prophet,'  repeat  the  mul- 
titude. A  wonderful  conversion  !  Great  indeed  is 
Alia!"  The  Caliph  felt  that  Triphon  spoke  the 
truth,  and  being  a  frank  and  honest  man,  he  made 
no  reply. 

All  eyes  were  now  turned  to  the  Jewish  and  Chris- 
tian Divines,  who  were  expected  to  put  forward  and 
vindicate  their  respective  doctrines.     The  Christian 


180  JUSTO   UCUNDONO. 

name  had  already  acquired  the  influence  of  a  charm 
in  the  Council,  owing  to  the  number  of  the  professors 
composing  it,  their  high  acquirements,  and  the  rare 
urbanity  of  their  manner  and  demeanor.  The  Jews 
too,  priding  themselves  on  the  antiquity  of  their  race, 
claimed  and  received  more  than  ordinary  attention, 
and  exercised  a  considerable  influence  among  their 
associates.  But  what  principally  caused  the  other 
Divines  to  regard  the  Jewish  and  Christian  doctors 
with  more  than  ordinary  interest,  was  the  intimate 
connexion  existing  between  their  respective  creeds ; 
one  being  the  natural  successor  of  the  other,  whilst 
at  the  same  time,  according  to  their  own  assertions, 
only  one,  at  any  one  time,  could  profess  the  true 
belief.  This  very  circumstance  excited  in  -all  a 
natural  curiosity  to  see  these  two  renowned  parties 
brought  front  to  front  in  the  arena  of  religious  con- 
test. 

The  Jaco  requested  Philo  to  state  the  principles  of 
the  religious  system  which  the  Israelites  held  to  be 
the  true  one.  He  however  demurred,  desiring  Paul, 
the  Christian,  to  give  a  statement  of  his  views  con- 
cerning true  revelation.  Amid  the  applause  of  the 
Council,  Paul  arose  and  spoke  as  follows :  "  It  has 
pleased  the  Lord  of  the  Universe  to  favor  man  with 
three  distinct  revelations,  three  distinct  systems  of 
laws ;  distinct  as  to  the  time,  the  form  and  the  pecu- 


VARIOUS   REVELATIONS.  181 

liar  circumstances  under  which  they  were  made 
known  to  him  ;  but  all  of  one  substance,  the  end  and 
great  object  of  each  being  the  same.  He  first  be- 
stowed the  law  of  nature,  when  he  revealed  himself 
to  the  ancient  patriarchs,  in  a  manner,  simple,  intel- 
ligible and  comprehensive,  as  was  suited  to  the  primi- 
tive state  of  man.  That  law  is  the  foundation  and 
basis  of  the  two  subsequent  laws,  which  are  but  fuller 
developments  thereof,  modified  according  to  the  era, 
and  to  the  exigencies  of  the  people  whom  they  were 
to  govern.  This  law  of  nature  is  an  epitome  of  all 
the  revelations  which  God  has  made  to  man.  Hence 
it  contains  in  substance  all  those  dogmas  of  faith  and 
morality  which  we  now  profess ;  but  in  a  less  de- 
veloped state,  which  it  was  the  task  of  succeeding 
revelations  to  elaborate.  From  it  we  learn  the  ex- 
istence of  the  Supreme  Being  and  his  attributes. 
Moreover,  among  its  chief  elements  may  be  men- 
tioned, the  immortality  of  the  human  soul,  the  exist- 
ence of  a  future  state  of  being,  together  with  the 
rewards  and  punishments  thereto  attached ;  the  fall 
of  the  angels  and  of  man ;  as  also  the  future  redemp- 
tion of  the  latter. 

"  Next  in  order  is  the  Written  Law  which  Moses 
received  on  the  Mount  of  Sinai.  It  contains  a  more 
full  explanation  of  the  great  truths  inculcated  by  the 

original  law,  by  the  establishment  of  positive  rules 

16 


\J 


182  JUSTO   UCUNDONO. 

and  enactments.  But  this  written  law  has  yet  to  be 
more  fully  developed  by  another  revelation  from 
heaven,  which  was  to  be  the  last  and  final  declara- 
tion of  God's  will  and  pleasure;  the  precepts  and 
ordinances  which  it  would  establish,  being  ultimate 
and  unchangeable.  On  the  other  hand,  the  object 
of  the  written  law  required  that  its  usages  and  spirit 
should  be  but  temporary  in  their  character.  It  was 
designed  merely  to  furnish  a  rule  and  standard  of 
action,  by  which  the  chosen  people  of  God  might  be 
enabled  to  flourish  and  prosperously  increase  in  hap- 
piness, until  the  more  complete  dispensation  would 
be  made.  With  this  latter  it  formed  a  connecting 
link,  its  whole  spirit  being  to  foreshadow  a  Redeemer 
to  come.  All  its  rites  and  ceremonies  have  reference 
to  a  more  perfect  one,  because  they  are  the  types 
and  figures  of  a  great  future  reality,  which  cease  at 
the  moment  of  its  arrival.  At  the  very  hour  of  the 
proclamation  of  the  new  law,  the  other  is  abolished. 
The  written  law  presents  a  Saviour  to  come,  the  law 
of  grace  signifies  a  Saviour  present.  Hence,  until 
his  coming,  the  former  was  authentic;  after  his 
advent,  it  stood  necessarily  annulled. 

"  Christ,  the  Saviour,  is  then  the  object  sought, 
both  by  the  Jewish  and  the  Christian  laws.  Hence, 
the  Christian  must  concede,  that  if  Christ  be  not 
already  come,  the  Jewish  worship  is  the  approved 


VARIOUS   REVELATIONS.  183 

doctrine  of  heaven.  And  the  Jew  on  his  part  must 
acknowledge,  that  if  the  Messiah  has  really  come, 
the  tenets  of  his  disciples  constitute  the  only  true 
religion  on  earth.  The  great  point  now  to  be  deter- 
mined is :  i Has  or  has  not  the  Messiah  come?'  " 


184  JUSTO   UCUNDONO. 


CHAPTER    XIII 


THE  MESSIAH. 


Characteristics  of  the  Messiah.  He  was  foretold  by  the  prophets. 
His  advocates  should  be  able  to  prove  the  fact  of  his  earthly 
sojourn.  They  do  prove  it.  Why  he  has  been  acknowledged  by 
so  few  of  the  people  to  whom  he  was  promised.  He  is  followed 
by  the  Gentiles — and  it  was  foretold  that  his  own  people  would 
desert  him — which  is  a  strong  proof  that  he  is  the  Christ.  In 
him  are  all  the  prophecies  fulfilled.  His  life,  death  and  resur- 
rection. As  he  foretold  he  has  established  his  spiritual  kingdom. 
Whence  the  conclusion  that  he  is  the  Christ.  The  Council  assent. 
Justo's  speech— he  rejects  the  Pagan  gods.  He  recapitulates 
the  evidence  of  the  Mahometan  and  Jewish  systems.  He  enu- 
merates the  foundations  for  the  Christian  belief.  The  wonders 
performed  by  Jesus — they  could  be  performed  by  none  other 
than  a  God,  or  one  empowered  by  him.  God  could  never  aid 
an  impostor.  Then  is  he  the  true  Messiah.  Justo's  decision. 
Its  reception  by  the  Council.    Adjournment. 

"Both  Jew  and  Christian  then,"  observed  the 
Jaco,  "  agree  in  their  belief  in  the  great  Messiah ; 
the  former  assures  us  that  he  will  come,  the  latter 
affirms  that  he  has  actually  come.  They  agree  in 
the  absolute  fact,  concerning  the  mission  of  Christ, 
whilst  they  differ  only  as  to  the  time  of  its  accom- 
plishment. Now  if  the  Messiah  has  come,  as  the 
Christian  asserts,  it  must  be  an  historical  fact,  and 
as  such  can  be  tested  by  the  method  of  Philo.  If  the 
Christian  can  establish  this  fact,  we  as  consistent 


TIIE*  MESSIAH.  185 

men  must  adopt  his  system ;  but  if  he  fails  to  do  so, 
we  must  coincide  with  the  belief  of  the  Jews,  for 
between  the  one  and  the  other  creed  there  is  no 
middle  place."  In  these  views  of  the  Jaco,  the 
Council  concurred.  "How,"  continued  he,  "  is  the 
Messiah  to  be  known  ?  What  particular  character- 
istic does  he  possess  by  which  we  may  single  him  out 
from  other  men  ?  What  circumstances  are  to  indi- 
cate his  presence  ?  At  what  particular  period  is  he 
to  appear  ?  Of  what  tribe  will  he  spring  ?  What 
country  is  to  receive  him  ?" 

"All  these  things,"  answered  Philo,  "have  been 
clearly  marked  out  and  distinctly  foretold  by  many 
prophets,  several  ''thousand  years  past ;  and  may  be 
seen  'and  read  by  all  in  our  sacred  volumes.  The 
place  of  his  birth,  the  tribe  and  house  of  which  he  is 
to  be  born,  the  period  of  his  advent,  the  circumstances 
of  his  life  and  death  stand  positively  recorded  with 
historical  accuracy  and  precision.  The  dying  Pa- 
triarch Jacob,  when  imparting  his  last  benediction 
to  his  assembled  children,  foretold  to  them,  that  the 
Messiah,  the  expected  of  nations,  would  come  at  the 
moment  when  the  house  of  Judah  would  cease  to  rule. 
In  definite  terms  also  King  David  presaged  the  ap- 
pearance of  his  wonderful  Son,  describing  him  minu- 
tely.    Prophet  Michaeas  announced  that  he  is  to  be 

born  in  the  city  of  Bethlehem,  of  the  house  of  Judah. 

16* 


186  JUSTO    UCUNDONO. 

Daniel  enumerated  the  four  kingdoms,  which  were  to 
precede  that  of  the  Messiah,  recounting,  moreover, 
the  number  of  weeks  that  were  to  elapse  previous  to 
his  coming,  and  the  number  that  were  to  intervene 
between  his  birth  and  his  death,  and  almost  states 
the  moment  at  which  he  is  to  appear,  and  again, 
when  he  is  to  leave  the  earth.  Other  prophets  are 
even  more  minute.  Isaiah  describes  his  character, 
his  life  and  death,  and  all  the  circumstances  attend- 
ing it,  as  if  he  had  been  contemporary  with  him,  and 
an  eye-witness  of  his  actions.  Bethlehem,  as  I  said, 
before,  is  designated  as  the  place  of  his  birth,  Jeru- 
salem as  the  theatre  of  his  sufferings.  A  virgin  of 
the  house  of  David  is  named  as  his  future  mother ; 
his  own  people  as  his  murderers.  Both  the  crime 
and  its  punishment  are  portrayed  with  such  liveliness 
and  truth,  as  to  suggest  the  presence  of  the  reality 
itself.  And  this  entire  narrative  is  related  many 
centuries  before  its  actual  occurrence." 

"If  such  be  the  characteristics  of  the  Messiah," 
said  Prince  Fugurundono,"  so  many,  so  remarkable, 
so  positive,  that  all  may  perceive  and  recognize  them, 
how  can  there  be  a  possibility  of  mistaking  him,  when 
he  shall  present  himself  to  the  world  ? 

"  The  Messiah  was  actually  recognized,"  answered 
Paul,  "  when  he  came  upon  the  earth,  and  to  this 
very  day  is  acknowledged  to  be,  and  worshipped  as, 


THE   MESSIAH.  187 

the  promised  of  nations,  the  Christ,  the  leader,  who 
has  realized  the  expectations  of  the  Gentiles.  And 
to  this  fact  a  Christian  world  can  testify." 

"  But  the  Jewish  world,"  answered  Philo,  "  denies 
the  veracity  of  this  fact,  maintaining  that  the  true 
Messiah  has  not  yet  made  his  appearance  upon  the 
earth.  There  have,  indeed,  at  various  times  appeared 
false  pretenders  to  the  Divine  character,  but  he  to 
whom  the  splendid  predictions  of  the  prophet  belong, 
and  truly  apply,  has  not  as  yet  been  seen  upon  the 
earth." 

"  What  effectual  argument  can  be  urged  from  the 
fact  that  the  Jewish  world  has  protested  against  the 
truth  of  the  Messiah  having  actually  appeared?"  said 
Paul.  "You  forget  that  the  house  of  Judah  has 
ceased  to  rule.  His  sceptre  has  long  since  passed 
from  his  grasp.  The  four  empires  of  which  Daniel 
spoke,  have  long  since  risen  and  fallen,  and  their 
existence  is  no  longer  known  upon  the  earth.  His 
weeks  likewise  have  begun  and  have  ended.  More- 
over, the  abomination  of  desolations  has  stood  in  the 
holy  of  holies.  The  Messiah  came  at  the  appointed 
time,  amongst  his  own, — but  they  rejected  him  ;  they 
welcomed  him  not;  and  now  they  have  ceased  to  be 
his  people." 

"  It  is  indeed,  true,"  said  Philo,  "  that  the  time  of 
his   coming  seems  to  have  elapsed.     Many  of  the 


188  JUSTO   UCUNDONO. 

symbols  that  were  to  precede,  to  accompany,  and  to 
follow  his  advent,  have  certainly  appeared.  We  fear 
that  his  coming  has  been  delayed  in  consequence  of 
the  sins  of  our  nation.  We  still  hope  that  the  God 
of  our  fathers  will  finally  be  moved  by  our  calamities, 
and  send  us  from  heaven,  the  Expected  of  nations." 

"  The  Messiah  promised  to  your  fathers,"  answered 
Paul,  "  was  none  other  than  Jesus  of  Nazareth,  who 
appeared  in  Judea,  under  the  reign  of  Tiberius,  at 
the  precise  time,  and  under  the  very  circumstances 
mentioned  by  the  prophet,  in  centuries  past.  In  him 
all  the  types  and  figures  of  the  old  law  are  fulfilled, 
in  him  all  their  prophecies  are  literally  accomplished." 

"If  Jesus  be  the  Christ,"  answered  Philo,  "how 
shall  we  account  for  the  fact  that  so  few  of  our  peo- 
ple have  followed  him — that  he  was  disowned  by  the 
great  majority  of  the  nation,  and  followed  only  by 
the  Gentiles  ?  Was  the  Christ  not  sent  to  the  house 
of  Israel ;  and  to  seek  the  lost  ones  of  the  children 
of  Jacob  ?     He  was  not  intended  for  the  Gentiles." 

"This  very  circumstance,"  answered  Paul,  "is 
the  most  convincing  proof,  and  the  most  evident  sign 
that  Jesus  truly  was  the  Messiah,  the  Son  of  the 
Almighty  God.  He  was,  indeed,  sent  to  redeem  the 
lost  ones  of  the  house  of  Israel,  and  he  did  redeem 
such  as  were  willing  to  be  redeemed.  But  he  was 
to   be  the  Saviour  of  the  Gentiles  also.     The  fact 


THE   MESSIAH.  189 

that  his  own  people  would  disown,  nay,  even  perse- 
cute and  put  him  to  death,  has  not  escaped  the  notice 
of  the  prophets.  It  was  one  of  the  principal  marks 
by  which  he  was  to  be  recognized  as  the  true  Mes- 
siah. And  the  reality  of  its  accomplishment  in  the 
person  of  Jesus,  openly  proclaims  him  to  be  the 
salvation  of  Israel,  the  expectation  of  the  Gentiles. 
'  His  own  people  shall  reject  him,'  said  the  prophet 
Isaias,  6  and  give  him  up  into  the  hands  of  sinners. 
And  his  murderers  will  remain  hard-hearted  to  the 
end.'  " 

"  All  these  assertions  have  literally  been  verified. 
He  was  delivered  to  the  Gentiles,  who  at  the  instance 
of  the  ungrateful  Jews,  with  savage  ferocity  con- 
demned and  executed  him.  At  the  last  scene  of  his 
eventful  and  benignant  earthly  career,  at  Calvary, 
when  the  rocks  were  rent,  and  the  creation  stood 
aghast  at  the  agony  of  its  Sovereign,  these  treach- 
erous ones  for  whom  he  had  visited  and  undergone 
a  life  of  austerity  on  earth,  stood  regarding  the  scene 
with  cold  indifference,  or  filling  his  dying  ears  with 
horrible  blasphemies,  exclaiming,  'His  blood  be  upon 
us  and  upon  our  children.'  The  imprecation  is  being 
met  with  fearful  realization.  The  avenging  blood  of 
their  murdered  Saviour  everywhere  tracks  them, 
calling  upon  heaven  and  earth  for  the  retribution 
which  they  have  merited.     They  will  not  hear  of 


190  JUSTO  UCUNDONO. 

nor  perceive,  nor  believe  in  their  redemption.  Where 
now  is  the  Lion  of  Juda,  and  the  house  of  David  ? 
Where  is  the  holy  city,  and  the  tombs  of  their 
anointed  kings  ?  Juda  is  no  more  !  Jerusalem  has 
fallen !  Her  orphan  sons  and  widowed  daughters 
are  lonely  wanderers  among  the  nations  of  the  earth, 
without  country  or  home ;  without  altars,  priests,  or 
sacrifice;  despised,  if  not  hated,  by  all.  And  that 
Jesus,  whom  they  crucified  as  a  public  malefactor,  is 
now  recognized,  revered  and  adored  as  the  great 
Messiah,  from  the  rising  of  the  sun  to  the  going 
down  thereof,  in  every  clime  under  the  firmament." 

"The  other  characteristics  foretold  of  the  Mes- 
siah," continued  Paul,  "  are  literally  true  of  Jesus, 
and  of  him  only.  For  since  these  prophecies  were 
uttered,  who  that  has  appeared  upon  the  earth  save 
him,  that  can  verify  the  substance  thereof?  The 
Messiah  was  to  spring  from  the  tribe  of  Judah  to  the 
royal  house  of  David;  He  was  to  be  born  in  Bethle- 
hem, of  a  virgin  of  David's  house,  and  to  be  styled, 
by  excellence,  the  son  of  David.  Now  Jesus  Christ 
was  born  in  Bethlehem,  of  the  tribe  of  Judah, — of 
Mary,  a  virgin  of  the  house  of  David.  In  him,  then, 
and  in  no  other,  can  they  all  be  fully  verified. 
Again,  the  Messiah  was  to  appear  precisely  at  the 
close  of  the  weeks  of  Daniel,  when  the  house  of 
Judah  should  have  ceased  to  rule.      At  the  exact 


THE    MESSIAH.  101 

time  does  Jesus  come ;  the  sceptre  of  Juclah  having 
already  departed  from  his  house.  According  to  the 
same  authority,  wise  men  were  to  journey  from  the 
East, .  to  adore  the  child,  offering  him  their  gifts. 
The  Magi  do  come  to  Bethlehem  from  the  East,  guided 
by  a  star,  which  circumstance  had  likewise  been  men- 
tioned. They  discover  the  infant  Jesus,  wrapped  in 
swaddling  clothes,  and  lying  in  a  manger.  They 
adore  him  as  the  Messiah,  offering  to  him  their  pre- 
sents of  gold,  frankincense,  and  myrrh.  According 
to  Daniel,  Christ  is  to  be  slain  at  the  end  of  sixty- 
two  weeks,  and  the  people  that  will  deny  him,  are 
not  to  be  his.  According  to  Isaiah,  he  is  to  suffer 
death  for  the  sins  of  his  people;  and  is  to  receive 
that  death  from  the  hands  of  that  very  people  whom 
he  had  come  to  save.  Now  Jesus  of  Nazareth,  was 
actually  slain  at  the  very  time  mentioned  by  Daniel, 
and  under  the  circumstances  noted  by  Isaiah,  "  for 
the  sins  of  the  people,"  as  it  was  publicly  avowed  by 
his  own  judges,  saying,  "  that  it  was  expedient  that 
one  man  should  die  for  the  people,  that  the  whole 
nation  might  not  perish."  Besides,  he  was  to  arise 
from  the  dead  on  the  third  day,  and  to  establish  a 
spiritual  kingdom,  which,  according  to  the  prophet 
Daniel,  is  to  overshadow  and  outlive  all  the  king- 
doms of  the  earth,  and  to  stand  forever.  These  and 
similar  wonders  concerning  him  were  written   cen- 


192  JUSTO  UCUNDONO. 

turies  ago,  of  the  truth  of  which  any  one  may  satisfy 
himself.  And  the  same  occurrences  he  himself  fore- 
tells, a  short  time  before  his  death.  Aye,  he  fore- 
tells his  very  death,  and  the  minutest  circumstances 
connected  with  it,  in  the  very  day  of  his  triumph, 
at  a  moment  when  nothing  seemed  less  probable. 
He  announces  in  plain  and  distinct  terms,  that  he 
will  be  slain,  and  on  the  third  day  arise  again ;  that 
the  city,  whose  inhabitants  were  about  to  crucify 
him,  and  which  then  appeared  so  beautiful  and  so 
mighty,  would  in  a  few  years  be  levelled  with  the 
ground,  so  that  not  even  a  stone  should  be  left  upon 
a  stone.  All  these  predictions  have  been  verified  to 
the  very  letter.  Their  fulfilment  has  long  since  been 
recorded  on  the  pages  of  history.  As  announced  by 
himself  and  his  prophets,  on  the  stated  day  he  did 
arise  triumphantly  from  his  tomb,  walked,  conversed, 
ate  and  drank  with  his  disciples  for  forty  entire  days. 
The  judgments  predicted  upon  the  devoted  city  and 
its  people,  came  in  due  time-  The  leader  came,  as 
foretold  by  Daniel,  with  another  people,  and  not  a 
stone  was  left  upon  a  stone. 

"  Before  ascending  to  heaven,  the  Messiah  estab- 
lished the  promised  empire  which  has  actually  over- 
shadowed and  superseded  all  other  kingdoms  of  the 
earth.  It  has  already  stood  for  more  than  sixteen 
hundred  years ;  it  has  not  only  broken  into  pieces 


THE   MESSIAH.  193 

the  four  idolatrous  kingdoms,  but  has  long  outlived 
all  the  principalities  which  it  found  on  the  earth, 
whilst  jet  it  blooms  and  prospers,  in  all  its  youthful 
freshness,  with  vigor  undecayed,  preparing  for  other 
and  yet  greater  triumphs.  The  countries  which 
Sesostris  overran,  the  kingdoms  which  Cyrus  won, 
the  lands  which  Alexander  conquered,  the  provinces 
which  Caesar  ruled  ;  the  hardy  Gauls,  the  warlike 
Germans,  the  ardent  Spaniards,  the  brave  Hiber- 
nians, the  mighty  Britons,  the  wild  Sclavonians, 
constitute  but  simple  provinces  of  the  glorious  empire 
founded  by  Jesus  of  Nazareth.  His  mighty  standard, 
the  cross  of  Golgotha,  has  been  planted,  even  beyond 
the  boundless  ocean ;  and  tribes,  nations,  kingdoms 
and  worlds,  before  unknown,  have  been  gathered  into 
his  empire.  The  East  is  his,  and  the  West  is  his  ; 
the  North  and  the  South  are  his;  the  Heathens  have 
been  given  him  as  an  inheritance,  and  the  uttermost 
bounds  of  the  earth  do  not  circumscribe  his  posses- 
sions." 

"  Now,"  pursued  Paul,  turning  to  Philo,  "  I  con- 
clude, and  I  call  upon  you,  as  an  honest  and  con- 
sistent man,  to  sustain  the  conclusion,  by  virtue  of 
the  principles  by  which  you  have  professed  yourselves 
to  be  governed;  in  accordance  with  the  prophets 
and  the  law,  and  the  oracles  contained  in  your  sacred 

books, — that  Jesus,  the  son  of  David,  the  son  of 

17 


194  JUSTO  UCUNDONO. 

Mary,  born  in  Bethlehem,  and  crucified  on  Golgotha, 
is  the  Christ,  the  Messiah  promised  to  the  Jews,  and 
expected  by  the  Gentiles.  For  you  can  no  longer 
insist  that  he  has  not  come.  That  would  be  to  re- 
present the  law  as  untrue,  to  stamp  the  prophets  as 
impostors,  and  to  designate  the  rites  and  ceremonies 
of  the  ancient  worship  as  false  from  the  beginning. 
The  time  of  his  coming  is  undoubtedly  past.  But 
you  assert  that  he  has  delayed  it  in  consequence  of 
the  number  and  magnitude  of  our  sins.  By  what 
grounds,  either  in  Scripture  or  reason,  are  you  war- 
ranted in  asserting  this  ?  There  is  nothing  in  the 
law,  nothing  in  the  prophets,  nothing  in  the  ordi- 
nances or  traditions,  which  admit  even  the  supposi- 
tion of  its  veracity."  Philo  wept.  He  was  still 
deeply  attached  to  the  law  and  worship  of  his  fathers, 
but  their  hold  on  his  convictions  was  deeply  impaired. 
The  majority  of  the  council  were  carried  away  en- 
thusiastically by  the  persuasive  and  convincing  rea- 
soning of  Paul.  At  this  moment,  it  would  have  been 
an  easy  matter  to  cause  the  religion  of  Jesus  to  be 
declared  the  religion  of  the  empire,  by  acclamation, 
but  none  were  willing  to  anticipate  the  decision  of 
the  crown-prince,  to  whom  all  eyes  were  now  turned. 
Justo  arose  amid  the  deepest  attention  of  the  council. 
The  pagan  priests  trembled  in  their  seats,  for  they 
well  knew  that  neither  they  nor  their  gods  had  aught 


THE  MESSIAH.  195 

of  favor  to  expect  from  the  young  prince.  "  The 
gods  of  paganism,"  said  he,  "  and  their  deceitful 
ministers  have  too  long  sported  with  the  belief,  and 
abused  the  confidence  of  men.  It  is  time  for  us  to 
vindicate  our  rights,  and  to  discard  those  by  whom 
have  been  deluded.  These  pretended  deities  are 
but  vile  impostors,  the  tools  of  their  guilty  priests. 
Mahomet  was  but  a  fanatic  and  a  tyrant,  and  his 
worship  base  and  senseless.  Moses  possesses  all  the 
true  characteristics  of  a  prophet  of  God,  and  his  law 
is  the  true  introduction  to  the  last  and  greatest 
revelation  of  heaven  granted  to  man.  Jesus  Christ  is 
the  inspired  of  prophets,  and  his  law  is  the  perfection 
and  the  accomplishment  of  all  laws.  Mahomet  appears, 
and  presents  his  fabulous  narrative  and  absurd 
doctrines  for  belief ;  and  on  being  asked  the  proof  of 
their  correctness,  he  draws  forth  a  glittering  sabre, 
before  which  the  cowardly  inhabitants  fall  down  and 
submit.  Moses  addresses  the  Egyptian  king,  in  behalf 
of  the  Hebrew  people,  in  the  name  of  the  most  high 
God.  Pharaoh  demands  a  voucher  for  the  truth  of 
his  most  extraordinary  mission.  And  Moses  changes 
the  waters  of  Egypt  into  blood,  envelopes  the  entire 
land  in  darkness,  and  convulses  its  entire  populace 
with  mourning,  in  a  single  night,  by  the  sight  of  the 
awful  death-couch,  which  is  spread  in  every  house  for 
the  cherished  first-born  of  the  family.     These  were 


196  JUSTO   UCUNDONO. 

proofs  which  Pharaoh  could  not  mistake.  And  we 
too,  with  the  Egyptian  king  who  ordered  him  to 
depart,  must  believe  and  acknowledge  the  divine 
authority  of  his  mission. 

"But  far  stronger  than  those  of  Moses,  are  the 
proofs  of  the  mission  of  Jesus,  the  Saviour  of  the 
Christians.  He  comes  into  the  world  with  the  avowed 
purpose  of  instructing  man  in  a  new  doctrine,  with 
the  intention  of  unfolding  to  him  a  new  and  unfailing 
road  to  heaven.  He  claims  to  be  authorized,  and  to 
act  in  the  name  of  God.  His  credentials  are 
demanded.  Whereupon  he  enacts  miracles  unheard 
of  and  inexplicable.  He  opens  the  eyes  of  the  blind. 
He  unlocks  the  ears  of  the  deaf.  He  looses  the  tongue 
of  the  dumb,  and  he  restores  the  sick  to  health,  and 
the  dead  to  life.  These  are  authentic  facts,  alike 
witnessed  by  friends  and  enemies.  Now  these  miracles 
require  an  agent,  who  has  the  power  of  using  and 
controlling  the  laws  of  nature.  But  this  can  be 
possessed  by  none  except  God,  or  one  aided  and 
directed  by  him.  Therefore  Jesus  of  Nazareth,  who 
performed  these  miracles  in  the  broad  daylight,  and 
before  the  world,  is  either  God  himself,  or  one  acting 
by  his  name,  and  under  his  authority.  In  either  case 
we  are  not  only  justified  but  bound  to  hear,  believe, 
and  obey  him.  For  the  Almighty  would  never  per- 
mit an  impostor  to  execute  things  which  require  the 


THE    MESSIAH.  197 

intervention  of  an  omnipotent  power.  This  would  not 
only  sanction,  but  directly  contribute  to  the  heartless 
deception  of  his  people.  Jesus  then  cannot  deceive 
us,  since  he  is,  if  not  God  himself,  at  least  his  most 
favored  friend,  performing  works  which  the  Divine 
will  alone  can  operate.  Hence  he  must  teach  us  that 
which  is  just,  correct  and  righteous;  and  we  as 
faithful  and  obedient  servants,  must  in  every  manner 
conform  to  his  wishes,  regulations,  and  commands. 

"From  this  moment  our  task  becomes  not  only 
more  pleasing,  but  more  distinct  and  tangible.  We 
have  found  the  great  teacher,  and  I  feel  honored, 
from  this  moment,  in  proclaiming  myself  his  dis- 
ciple. He  comes  to  us  fortified  with  the  authority 
of  an  infallible  God.  He  has  proved  himself  to  be 
almighty,  and  hence  can  do  for  us  all  things.  He 
is  all-wise,  and  thus  can  teach  all  things  which  it 
behooves  us  to  know.  He  promised  that  he  would 
redeem  the  inhabitants  of  the  earth.  He  has  lived 
and  died  for  us.  He  promised  that  he  would  rise 
again,  and  establish  a  spiritual  kingdom.  He  arose 
from  the  dead,  and  founded  an  empire,  on  whose 
boundaries  the  sun  of  heaven  never  sets.  He  has 
promised  life  eternal  to  those  that  hear  his  voice,  and 
obey  his  commands.  Surely  then  he  will  not  fail  to 
redeem  this  last,  best  promise  to  man. 

"  We  need  not  Xaca  or  Amida.     We  need  not  the 
17* 


198  JUSTO  UCUNDONO. 

absurd  fancies  of  the  gods  of  the  east  or  the  west. 
We  care  not  for  Mahomet,  or  his  paradise.  Jesus  of 
Nazareth  is  our  God,  from  this  day  forward  and 
forever." 

The  greatest  excitement  prevailed  in  the  council 
at  this  declaration  ; — the  majority  enthusiastically 
applauding.  Others  however  murmured, — and  many 
wept,  some  for  joy,  and  others  from  rage.  The 
assembly  was  adjourned  for  several  days. 


THE   BIBLE.  199 


CHAPTER    XIV. 


THE   BIBLE. 


The  decision  of  the  Prince  creates  much  excitement,  especially 
amongst  the  Bonzas — Justo  preserves  his  equanimity — Ses- 
sion of  the  Council  in  the  open  air — Various  devices  and 
inscriptions  on  banners — Each  sect  claims  the  true  belief — Is 
the  Bible  the  guide  of  faith — Jesus  neither  wrote,  nor  did  he 
order  to  be  written,  the  Bible — The  Apostles  wrote,  on  par- 
ticular occasions,  accidentally — The  Book  not  designed  as  a 
religious  guide — Reasons  for  this  belief  stated  by  Salmeron — 
His  opponents  admit  that  it  was  not  the  original  mode  of 
instruction — Then  why  should  the  latter  be  changed — How 
prove  the  identity  of  the  Book — how  its  inspired  character — 
The  Saviour  should  have  written,  or  caused  to  be  written,  a 
book  expressly  for  our  guidance,  did  he  wish  that  we  be  taught 
in  this  manner — On  the  principle  urged  by  the  Dissenters,  we 
are  to  deny  the  authority  of  the  Manual. 

The  decision  of  the  Prince  of  Japan  in  favor  of 
Jesus  of  Nazareth,  and  his  law  had  excited  great 
commotion,  not  only  in  the  valley  of  Frenoxama, 
but  throughout  all  Japan.  The  Pagan,  Mahometan, 
and  Jewish  Divines  of  the  Council  were  in  a  state 
of  perfect  uproar.  The  Bonzas  more  especially 
were  convulsed  with  rage  and  mortification  at 
seeing  the  young  Prince  thus  abandoning  the 
Deities  of  the  Empire,  and  preparing  to  worship 
a  foreign  God.     They  threatened,  if  the  attempts 


200  JUSTO   UCUNDONO. 

were  carried  out,  all  manner  of  vengeance  from 
the  hands  of  the  ousted  heavenly  sovereigns.  But 
this  demonstration  from  them  was  but  the  last 
explosion  of  baffled  hopes.  The  Prince  calmly 
remarked  that  by  their  undignified  deportment, 
they  were  but  affording  him  a  fair  specimen  of 
the  culture  they  had  received  from  their  gods, 
having  not  even  yet  acquired  that  necessary  requi- 
site of  a  debater,  courteous  and  polite  demeanor. 

The  Emperor  was  highly  delighted  with  the 
spirited  and  independent  course  pursued  by  his 
son.  "It  was  worthy,"  he  was  heard  to  say, 
"of  the  great  Dairi."  But  amongst  the  Christian 
Divines  also,  anxiety  prevailed.  The  Prince  had 
indeed  decided  in  favor  of  Christianity,  but  had 
manifested  no  predilection  for  any  particular  form 
of  it.  Each  of  them  allowed  himself  to  cherish 
the  hope  that  the  Prince  might  possibly  be  induced 
to  favor  his  peculiar  sect.  The  Prince,  on  his  part, 
had  just  learned,  not  without  considerable  surprise, 
that  even  the  Christians  differed  widely,  amongst 
themselves,  both  in  dogma  and  in  practice ; — and  he 
caused  notice  to  be  given  to  all  the  Doctors  of  that 
faith  to  hold  themselves  in  readiness  to  defend, 
before  him,  at  the  next  session,  the  merits  of  their 
several  sects.  Since  the  first  session  of  the  Council, 
new  divines  had  been  daily  arriving  from  all  parts 


THE   BIBLE.  201 

of  the  globe.    The  full  number  now  present  exceeded 
one  thousand. 

The  spring  had  bloomed  forth  in  all  its  gay  and 
joyous  verdancy,  when  the  Sixth  Session  was  con- 
voked on  the  first  day  of  May,  in  the  open  air, 
owing  as  well  to  the  delightful  state  of  the  season, 
as  to  the  immense  concourse  of  spectators,  who  had 
gathered  around  the  former  hall  of  their  delibera- 
tions.    The  representatives  of  the  different  Chris- 
tian denominations,  previously  to  the  meeting,  were 
employed  in  erecting  and  adorning  magnificent  tents, 
each  of  them  anxious  to  display  to  the  best  advan- 
tage the   characteristic  of  his   religious  body.     In 
turn,  the  professors  of  the  other  religions  strove  to 
imitate  and  surpass  the  tasteful  style  of  the  Chris- 
tians.     The  whole  presented  the   appearance  of  a 
magnificent  encampment,  erected  in  a  semi-circular 
form.     In  front  were  placed  elevated  seats  for  the 
Emperor,   the   young   Princes,    and  fifteen   foreign 
ambassadors,  who  had  just  arrived  in  the  valley  from 
China,  Tartary,  and  the  Indies,  to  witness  the  novel 
sight  of  the  religious  contest  being  carried  on  at 
Frenoxama,  with  so  much  order,  and  attended  with 
so  much  interest. 

At  nine  o'clock,  the  Court,  with  the  foreign  am- 
bassadors and  their  retinue,  entered  the  encamp- 
ment.    They  were  received  with  loud  applause,  each 


202  JUSTO    UCUNDONO. 

tent  endeavoring  to  attract  the  notice  of  the  Princes 
as  they  passed  by  them.  When  all  were  seated,  the 
Princes  cast  their  eyes  around  at  the  different  tents, 
and  wondered  much  at  the  various  devices  inscribed 
on  their  banners.  On  one  was  inscribed  the  name 
of  "Arians,"  on  another  that  of  "Nestorians,"  on 
others  those  of  "Lutherans,"  "Baptists,"  "Presby- 
terians," "Catholics,"  &c.  "Where  are  the  Chris- 
tians?" asked  Justo.  A  Rabbi  answered,  "They 
are  all  Christians,  yet  they  hate,  condemn,  and 
quarrel  with  each  other,  with  even  greater  malig- 
nity and  acrimony  than  they  bear  towards  us,  Jews 
and  Gentiles.  The  Presbyterian  asserts  the  final 
abode  of  the  Baptist  to  be  Hell,  and  the  opinion  of 
the  latter  in  regard  to  the  ultimate  residence  of 
his  enemy  is  precisely  the  same."  "But  why  have 
they  dropped  the  name  of  Christian,"  inquired 
Fugurundono,  "  and  adopted  that  of  Arian,  or 
Lutheran,  or  others?"  "Because,"  answered  Sco- 
tus,  "  Arius  improved  upon  the  old  system  of  Chris- 
tianity, and  to  distinguish  themselves  from  the  old 
believers,  those  who  approved  of  his  innovations 
styled  themselves,  or  were  styled  by  others,  Arians. 
And  the  same  may  be  said  of  the  others."  "Are 
there  any  here,"  resumed  Fugurundono,  "who  still 
profess  the  ancient  system?"  "Yes,"  answered 
Scotus,   "that  large   body   on   the   right,   are   the 


THE   BIBLE.  203 

ancient  Christians.  They  are  styled  Catholics." 
"Why  called  Catholics?"  "To  denote  their  uni- 
versality; they  are  found  every  where,  and  there 
have  been  found  from  the  beginning.  They  are 
obstinate  and  self-willed,  resisting  all  progress  and 
improvement  in  religious  dogmas."  "Why  have 
you  Arians  and  Lutherans,  and  Baptists,  and  others 
made  improvements  upon  the  ancient  system  ?"  asked 
Fugurundono.  "  Did  Jesus  of  Nazareth  give  an  im- 
perfect system  of  religion  to  mankind?"  "The  sys- 
tem of  Jesus  was  perfect  in  the  beginning,"  answered 
Scotus,  "  but  in  the  course  of  time  it  became 
corrupt,  and  needed  reformation."  "At  what  time, 
and  by  whom,"  asked  Salmeron  the  Catholic,  "  was 
the  corruption  introduced;  and  in  what  particular 
point  did  the  corruption  lay?"  To  this  interroga- 
tory, the  Arians,  Lutherans,  Baptists,  &c,  gave 
each  a  different  answer,  and  began  a  warm  dispute 
amongst  themselves,  to  the  no  slight  amusement  of 
the  Catholics,  who  affirmed  that  the  ancient  system 
was  incapable  of  corruption,  and  that  moreover, 
improvement  upon  the  work  of  God  was  impossible. 

"But  which  of  you  gentlemen/'  said  the  Jaco, 
"possess  the  best  and  most  improved  edition  of 
Christianity?"  The  prerogative  was  claimed  by 
the  Lutherans,  Baptists,  and  about  two  hundred 
other   sects.      "But   at   this  rate,"   continued   the 


204  JUSTO  UCUNDONO. 

Jaco,  "we  will  never  arrive  at  a  conclusion.  Have 
you  not  some  common  standard  by  which  these 
manifold  claims  may  be  determined,  and  this  unplea- 
sant dispute  silenced  ;  some  universal  rule  by  which 
the  truth  maybe  discovered?"  "Yes!  we  have!" 
exclaimed  some  two  hundred  voices,  and  holding  up 
a  book,  they  said, — "Here  is  the  volume  which  con- 
tains the  true  revelation  of  Jesus  Christ.  Take, 
read,  and  learn  from  it  the  genuine  system  of  the 
religion  of  the  Son  of  God.  It  will  decide  who  is 
in  the  right,  and  who  in  the  wrong."  "  Have 
you  all  read  and  studied  the  book?"  resumed  the 
Jaco.  "We  have,"  was  the  reply.  "Do  you  under- 
stand its  meaning?"  "We  do."  "And  obey  its 
instruction?"  "Yes,"  was  the  answer.  "How  then 
does  it  happen  that  notwithstanding  this,  you  do  not 
agree  upon  the  same  system,  but  pursue  different 
pathways  to  salvation?"  Here  they  began  to  accuse 
each  other  of  not  correctly  understanding  the  book, 
but  mistaking  its  true  meaning,  and  consequently 
deducing  wrong  conclusions. 

"  Let  us  have  the  book,"  said  Fugurundono. 
Here  a  Bible  was  handed  to  him.  "  What  is  it  ?" 
continued  he.  "  It  is  a  collection,"  answered  a 
Christian  divine,  "  of  the  writings  of  various  indi- 
viduals, extending  over  a  period  of  some  four  thou- 
sand years.     Moses  is  the  author  of  the  first,  and 


THE    BIBLE.  205 

St.  John,  the  Evangelist,  of  the  last  chapter  of  the 
book."  "But  how,"  observed  Triphon,  "can  a 
book,  that  was  begun  four  thousand  years  before  it 
was  completed,  be  a  guide  for  man  in  the  search 
after  truth?"  "The  whole  truth  it  contained,  was 
not  known  until  the  last  chapter  was  written." 
"  What  then  was  to  become  of  the  millions  who 
lived  and  died  before  the  book  was  completed  ? 
How  were  they  conducted  to  the  truth  ?  Is  the 
entire  book,  as  I  hold  it  in  my  hands,  necessary  to 
constitute  my  guide,  or  is  a  part  of  it  sufficient  for 
that  purpose  ?  If  the  whole  book  only,  constitute  a 
safe  guide,  it  could  be  serviceable  only  after  John 
had  finished  his  portion  of  it,  which  did  not  happen, 
as  history  informs  us,  until  several  years  after 
Christianity  had  already  been  established.  From 
whom  did  the  first  Christians  learn  Christianity? 
If  a  part  be  sufficient  for  a  knowledge  of  the  truth, 
which  part  is  it  ?  And  for  what  use  is  the  rest 
intended?"  These  questions  temporarily  silenced 
the  Christian  disputants.  They  had  never  before 
occurred  to  their  minds. 

"  The  greater  proportion  of  the  book  which  they 
offer,"  observed  Philo  the  Jew,  "  they  have  obtained 
from  us.  It  is  our  law,  and  the  language  of  our 
prophets,  and  as  a  distinct  manual  of  religious  wor- 
ship, they  can  lay  no  claim  to  it." — "But  we  do 

18 


206  JUSTO   UCUNDONO. 

claim  it,"  observed  a  parson,  "because  it  testifies  of 
the  Christ.  It  announces  him,  describes  him,  and,  as 
it  were,  introduces  him  into  the  world.  It  contains 
the  written  law,  which  is  the  foundation  of  the  law 
of  grace,  promulgated  by  Christ.  It  is  the  text  book 
of  which  Christianity  is  a  commentary.  Hence  this 
first  portion  is  necessarily  connected  with  the  second, 
called  the  New  Testament." 

"  What  do  you  mean  by  the  New  Testament  ?" 
observed  Fugurundono.  "We  understand  by  it," 
answered  the  parson,  "the  second  portion  of  the 
Bible,  all  of  which  pertains  to  the  Christian  law.  It 
contains,  and  from  it  we  must  gather,  whatever  is 
necessary  to  be  believed  and  practised  in  the  Chris- 
tian law."  "Who  composed  the  book?"  continued 
Fugurundono.  "The  Apostles,"  was  the  answer. 
"Did  Jesus  write?"  "No."  "Did  he  command 
his  Apostles  to  write  ?"  "  No."  "  Did  the  Apostles 
write  conjointly  or  separately?"  "Those  who  did 
write,  wrote  separately,  as  circumstances  seemed  to 
require  it.  And  some  Apostles  did  not  write  at  all." 
"Did  those  who  wrote,  sit  down  with  the  avowed 
purpose  of  composing  a  book,  from  which  their  fol- 
lowers were  to  learn  their  religion?"  "Nothing  of 
the  kind  appears  to  have  been  the  intention.  They 
wrote  at  various  times,  in  various  places,  without  any 
common  understanding  or  direct  concurrence.     Nay, 


THE    BIBLE.  207 

some  wrote,  when  others  had  died."  "Were  the 
writings  of  one  Apostle  intended  for  the  whole  family 
of  Christians?"  "Not  generally,  since  some  evi- 
dently wrote  only  for  certain  persons,  under  very 
particular  circumstances,  with  which  the  others  had 
no  concern." 

"From  these  admissions,"  said  Salmeron,  "I  sus- 
pect that  you  labor  under  some  misapprehension  with 
regard  to  this  book,  and  the  use  for  which  it  was 
intended.  If  Jesus  had  desired  that  mankind  should 
learn  his  law  by  means  of  a  book,  his  first  and  most 
imperative  duty  to  his  subjects  would  have  been,  to 
write  that  book  himself,  or  dictate  it  to  his  disciples, 
and  cause  it  to  be  composed  under  his  own  super- 
vision, and  the  first  injunction  of  his  law  should  be, 
a  command  to  all  to  read  the  book  thus  composed. 
It  was  in  this  manner,  that  the  God  of  the  Hebrews 
wrote  the  ten  commandments  on  the  tables  of  stone, 
and  caused  the  same  to  be  read  by  the  people.  But 
Jesus,  you  assure  us,  did  not  write  himself,  nor  did 
he  command  his  Apostles  to  write ;  nor  are  we  posi- 
tive that  so  much  as  a  line  was  written  during  his 
life-time.  Such  conduct  in  a  great  and  wise  law- 
giver, in  your  theory,  is  a  perfect  mystery,  when  you 
say  that  the  truths  and  entire  doctrine  of  Christi- 
anity must  be  obtained  from  this  book.  Were  a 
human  lawgiver  thus   to   act,  his  course  would  be 


208  JUSTO   UCUNDONO. 

regarded  as  emanating  from  the  mind  of  a  fool  or  an 
idiot.  But  yet  worse,  he  did  not  make  the  slightest 
provision  for  the  rectification  by  his  disciples  of  this 
evident  neglect,  by  commissioning  them  to  w/ite  such 
a  book.  In  all  his  intercourse  with,  and  instructions 
to  them,  he  does  not  even  once  allude  to  the  fact. 
He  tells  them  to  go  and  teach  the  nations,  to  bap- 
tize them,  to  preach  the  gospel  of  salvation,  but  as 
for  writing  a  book,  or  giving  it  to  the  people,  it 
seeuis  never  to  have  entered  into  his  plans,  not  even 
into  his  mind. 

"  And  the  truth  of  the  matter  is,  that  the  book  was 
not  so  much  as  known  to  the  first  Christians,  not 
even  to  the  Apostles,  for  the  simple  reason,  that  it 
did  not  exist.  Scattered  and  detached  writings, 
penned  by  an  Apostle  for  particular  cases,  were 
known  to  those  who  possessed  such  writings,  from 
being  addressed  to  themselves.  As  to  the  book  as  it 
now  is,  it  was  not  known  till  several  centuries  after 
the  foundation  of  Christianity ;  when  the  faith  of 
Christ  was  already  firmly  planted  not  only  in  the 
Roman  Empire  but  in  the  remotest  provinces  of  the 
earth.  Nay,  more,  Christianity  was  widely  spread, 
and  deeply  rooted,  when  John  wrote  his  gospel, 
which  is  certainly  not  the  least  important  chapter  of 
the  book." 

"These    historical    facts,"    continued    Salmeron, 


THE    BIBLE.  209 

"prove  to  my  entire  satisfaction,  that  Christianity 
was  not  in  the  first  instance  established,  or  intended 
to  be  established  by  means  of  the  book  of  which  we 
are  speaking.  And  moreover,  after,  in  different 
places  and  at  different  times,  it  began  to  appear  by 
parts  and  parcels,  it  still  remained  hidden  for  many 
centuries  from  the  knowledge  of  the  bulk  of  mankind, 
more  especially  in  the  truthful  and  authentic  form  in 
which  we  now  possess  it.  Perhaps  not  a  line  of  the 
whole  book  was  written  for  the  sake  of  proselytism, 
but  to  instruct,  correct,  and  reprove  those  who  were 
already  Christians,  and  to  record  the  history  of  the 
life  and  death,  the  sayings  and  the  doings  of  the 
founder  of  Christianity,  and  of  the  first  disciples, 
the  twelve  Apostles.  I  now  ask  you  as  candid  men, 
whether  Christianity  was  established  in  the  first 
instance  and  propagated  by  means  of  this  or  of  any 
other  book  ?" 

The  preacher  answered: 

"  We  cannot  change  the  record  of  history,  nor  do 
we  wish  to  contradict  it.  Christianity  was  certainly 
not  established  by  means  of  a  book.  We  all  know 
that  the  Saviour  instructed  his  disciples  by  word  of 
mouthy  which  method  his  Apostles  adopted  in 
making  known  its  truths  to  the  heathen  world. 

"  But  what  of  that !     Since  then  the  world  has 

changed — men  and  manners  are  not  what  they  then 

18* 


210  JUSTO   UCUNDONO. 

were — improvements  have  been  made.  The  race  is 
progressive.  Whilst  everything  around  us  changes, 
why  should  we  adhere  with  obstinacy  to  the  antique, 
superannuated  mode  of  propagating  religion  and 
morality  ?  Why  shall  we  not  invoke  the  aid  of  the 
press?  It  has  already  wrought  wonders  in  every 
department  of  science,  why  should  it  not  likewise 
facilitate  the  means  of  teaching  religion  •?  Instruc- 
tion by  word  of  mouth  was  well  adapted  to  the  times 
of  the  Saviour,  and  the  genius  and  customs  of  the 
people  of  that  age.  Our  progressive  age,  however, 
requires  a  process  more  expeditious  than  this.  I  can 
distribute  a  hundred  bibles  in  less  time  than  you 
would  occupy  in  teaching  a  single  prayer  to  a  child." 
"But  remember,"  observed  Salmeron,  "that  a 
hundred  bibles  will  not  teach  a  child  one  single 
prayer.  If  applied  to  human  affairs,  your  progres- 
sive views  may  operate  exceedingly  well,-  but  I  can- 
not perceive  how  they  can  bear  upon  the  eternal  and 
unchangeable  Spirit  of  God.  If  the  Saviour  has 
established  a  method  by  which  he  designed  that  we 
should  have  expounded  the  true  nature  and  spirit  of 
his  sacred  revelation,  this  method  must  now  be  the 
same  as  it  was  on  the  first  day  it  was  promulgated, 
and  must  continue  as  such  amid  all  earthly  changes, 
until  he  shall  revoke  it  and  substitute  another  in  its 
place.     If  the  rule  of  guidance  first  ordained  and 


THE    BIBLE.  211 

followed  by  Christ  himself  and  his  Apostles  has  been 
modified  or  annulled  by  him,  you  must  show  us  when, 
how,  and  for  what  purpose  this  change  has  been 
determined  upon.  When  or  where  did  Jesus,  or  one 
commissioned  by  him  say  '  Go,  write  a  book,  and  dis- 
tribute the  same  to  the  people  ?  Read  the  Scriptures, 
and  learn  from  them  my  law  ?'  How  can  you  require 
me,  or  how  can  I  consent  to  forsake  this  universal 
rule  of  ages,  which  has  for  its  author  Jesus  himself, 
for  one  which  he  never  established,  alluded  to,  or 
acted  upon?  But  the  new  rule,  you  say,  is  an 
improvement  upon  the  old  one.  This  I  deny.  It  is 
easy,  I  grant,  to  read,  for  those  who.  can,  and  have  a 
Bible ;  but  to  gather  from  it  God's  true  revelations, 
is  quite  another  thing,  as  your  countless  divisions 
attest." 

"And  what,  should  we  even  waive  this  point?" 
said  Philo.  "Let  us  suppose  for  an  instant  that 
Jesus  did  intend  that  mankind  should  hereafter  be 
instructed  by  means  of  a  Bible,  and  that  he  ordered 
such  a  book  to  be  written.  What  evidence  have  you  to 
show  that  the  volume  I  hold  is  the  identical  one 
written  conformably  thereto,  by  Divine  direction, 
and  inspiration  ?  I  open  the  book,  and  I  consult  it 
with  regard  to  its  own  character.  '  Are  you  a  divine 
book  ?'  I  say.  '  Are  you  written  by  heavenly  inspi- 
ration ?'    *  Who  is  your  author?'    The  book  is  silent, 


212  JUSTO   UCUNDONO. 

— it  cannot  satisfy  me.  And  yet  this  point  is  of  the 
highest  importance.  For  if  the  book  be  not  inspired, 
how  can  I  place  full  reliance  upon  it  ?  It  is  in  that 
case  no  more  than  an  ordinary  volume.  How  then 
may  I  learn,  with  infallible  certainty,  that  the  book 
you  produce  is  inspired,  and  that  it  contains  the 
elements  of  eternal  life  ?" 

"  Simply,"  interrupted  a  parson,  "  by  opening 
the  book  and  reading.  You  cannot  have  lost  your 
eye-sight.  Do  you  not  see  that  this  is  the  gospel 
of  Matthew,  the  other  that  of  Luke  ;  that  this  is 
the  epistle  of  Peter,  the  other  that  of  Paul  V 

"I  see,"  said  Philo,  "that  the  name  of  Matthew, 
Luke,  Peter  and  Paul,  are  inscribed  upon  those 
pages,  yet  this  by  no  means  satisfies  me  that  Luke 
or  Paul  wrote  those  passages.  Suppose  that  I  would 
inscribe  your  name  at  the  head  of  the  history  of  the 
Empire  just  published.  Would  that,  think  you, 
make  you  the  author  ?  And  if  Luke  and  Mark  did 
write  them,  were  they  written  under  the  influence 
of  inspiration  at  the  time  ?  Or  were  they,  indeed, 
ever  inspired  when  writing?  Luke  and  Mark  were 
not  even  apostles,  and  yet  you  put  forward  their 
writings  as  oracles,  whilst  at  the  same  time  you 
reject  a  book  of  great  merit,  written  by  one  who  is 
styled  an  apostle  in  this  very  volume." 

"  When  the  Dairi,"  observed  Prince  Fugurundono, 


THE   BIBLE.  213 

"granted  the  great  charter  of  liberty  to  Japan,  he 
caused  copies  of  it  to  be  prepared  under  his  personal 
supervision,  which,  after  having  carefully  examined, 
he  signed,  affixing  to  them  the  great  seal  of  the 
Empire,  to  remove  all  possible  doubts  of  the  present 
and  future  generation,  as  to  their  origin  and  char- 
acter. He  caused  it,  moreover,  to  be  translated  into 
every  dialect  then  spoken  in  Japan.  Now,  if  the 
Dairi  thus  acted,  governed  merely  by  human 
prudence,  can  we  expect  a  less  amount  of  foresight 
in  the  wise  lawgiver  of  heaven,  especially  in  an  affair 
of  so  much  greater  moment  to  mankind  than  is  the 
charter  to  the  Japonians  ?  Besides,  the  law  of  God 
being  intended  for  all  tribes  and  nations,  it  was  right 
and  proper  that  the  books  of  the  law  should  have 
been  translated  into  every  tongue  and  dialect  spoken 
under  the  sun." 

"We  all  remember,"  continued  Fugurundono, 
"  how  difficult  it  was  to  procure  a  correct  copy  of 
the  writings  of  Confucius, '  that  out  of  the  one 
hundred  and  twenty  copies  sent  to  Japan,  not  two 
were  found  to  agree  in  their  detail.  And  according 
to  the  Chinese  literati,  not  one  of  these  specimens 
was  a  correct  version  of  the  original.  If  such  be 
the  difficulty  in  obtaining  the  genuine  writings  of 
only  one  author,  so  renowned  as  was  Confucius, 
what  security  can  I  promise  myself,  that  the  book 


214  JUSTO   UCUNDONO. 

you  have  put  into  my  hands  is  a  faithful  copy,  an 
impartial  transcript  of  the  original  text ;  when  it  is, 
moreover,  made  up  of  the  writings  of  so  many 
different  authors,  all  of  them  differing  in  style, 
taste  and  genius.  Some  of  these  writings  were 
originally  penned  in  the  Hebrew,  some  in  the  Greek, 
and  some  again  in  the  Syro-Caldaic  languages. 
Have  all  of  you  studied  Greek  and  Hebrew,  so  as 
to  be  ready  to  compare  the  copies  you  have  with  the 
original  text?  Are  these  books  which  you  have 
put  into  my  hands  the  whole  law,  and  nothing  but 
the  law  ?  Where  is  the  volume  of  the  wars  of  the 
Lord  which  it  mentions?  Why  do  some  of  you 
arlmit  more,  and  others  fewer  of  these  books,  as 
authentic?  Why  do  you  make  additions  in  some 
places,  and  take  away  matter  in  others  ?  How  can 
you  expect  me  to  commit  myself  to  the  guidance  of 
this  book,  until  all  these  doubtful  points  shall  have 
been  explained  and  determined  upon  ?" 

"And  furthermore,"" added  Philo,  "how  was  each 
individual  in  the  early  days  to  procure  for  himself  a 
copy  ?  In  former  days  every  syllable  of  a  work 
had  to  be  written  by  the  hands  of  men*  To  execute 
a  single  copy  was  a  matter  not  of  days,  but  of  years. 
The  art  of  printing  was  not  then  invented.  How 
were  the  poor,  the  great  body  of  the  people,  to  be- 
furnished  with  Bibles  ?     One  single  copy  could  not 


THE    BIBLE.  215 

be  procured  for  the  half  of  an  ordinary  fortune. 
Even  now  there  are  millions  and  millions  to  whom 
the  Bible  itself,  in  consequence  of  its  rarity,  is 
unknown,  notwithstanding  the  ingenuity  of  modern 
contrivance  to  multiply  copies." 

The  ministers  of  the  various  dissenting  Christian 
sects  attempted  various  replies,  but  none  of  them 
were  to  the  purpose.  This,  even  the  Pagans, 
perceived,  and  therefore  pitied  them.  "  In  truth," 
said  they,  "it  is  more  difficult  to  defend  this  Bible 
system  than  what  you  are  pleased  to  call  our  vision- 
ary fancies.  Now,  if  you  succeed  in  extricating 
yourself  from  the  labyrinth  into  which  the  Jew  has 
placed  you,  you  must  indeed  be  the  inspired  of 
God." 

"But  worse  than  all,"  continued  Philo,  "  I  do  not 
see  what  claim  these  gentlemen  can  have  to  the 
book  at  all,  Or  how  they  can  confide  in  it,  acting  in 
accordance  with  their  own  principles.  The  book  was 
written  more  than  sixteen  hundred  years  ago.  The 
majority  of  the  Bible  Christians  do  not  date  back 
even  one  hundred  years.  Hence,  when  they  came 
into  being,  the  book  had  been  fifteen  hundred  years 
in  the  exclusive  possession  of  another  people,  and 
subject  to  their  entire  supervision  and  control.  And 
that  people,  according  to  the  belief  and  doctrine  of 
the  parsons,  was  deeply  corrupted  and  debased,  both 


216  JUSTO   UCUNDONO. 

in  the  dogmas  of  the  creed,  and  in  practical  morality. 
What  security,  then,  can  you  have  that  the  book 
which  you  have  taken  from  them  has  not  been 
infected  with  their  own  corruption,  especially  as  it 
has  been  copied  and  re-copied  again  and  again  by 
those  same  immoral  men  ?  How,  under  these  cir- 
cumstances, can  you  rely  on  the  books  yourselves,  or 
recommend  them  to  the  belief  of  others  ?"  To  these 
pertinent  and  searching  inquires,  the  ministers  had 
not  a  word  to  reply.  They  looked  vexed  and 
confounded,  and  fell  to  quarreling' among  themselves, 
to  the  no  little  amusement  of  the  infidels  and 
pagans. 


THE   INADEQUACY   OF   THE   BIBLE.  217 


CHAPTER    XV. 

THE  INADEQUACY  OF  THE  BIBLE. 

How  is  the  Bible  to  be  used  ? — One  passage  contradicts  another. 
Human  constitutions  are  invariably  very  specific,  yet  have  a 
judge  and  tribunal  to  expound  their  meaning.  If  this  be  the 
text  book,  the  constitution  of  heaven  is  obscure,  vague,  and 
uncertain.  The  readers  of  the  Bible  cannot  agree  even  upon 
fundamental  points — It  is  a  positive  cause  of  difference  in  reli- 
gious opinion — Protestants,  however,  do  not  glean  their  faith, 
from  its  perusal,  but,  like  Catholics,  from  the  precepts  of 
fathers,  mothers  and  teachers — If  we  must  hearken  to  some 
doctrine,  it  is  safer  to  hear  the  Catholic,  teaching  in  the  name 
of  the  Church,  than  individual  ministers  on  their  own  responsi- 
bility. Our  standard  of  faith  must  be  safe,  universal,  within 
the  reach  of  all — Not  such  is  the  Bible.  Remarks  of  Justo  and 
Nobunango. 

"But  should   we    even   grant,"   said   Salmeron, 

"  that   you  have   the   book   complete,  correct,  and 

entire,  in  a  condition  faultless  as  you  would  wish  it, 

fresh  from  the  pen  of  inspiration,  how,  pray,  is  the 

great  hulk  of  mankind  to  make  use  of  it  ?     And  how, 

more  especially,  were  they  to  profit  by  it,  in  the  first 

ages  of  Christianity,  when,  out  of  a  thousand  men, 

scarcely  one  was  acquainted  with  the  use  of  letters  ? 

Even  in  our  days,  you  will  find  that  with  all  our 

improvement   and   progress    in    civilization,  taking 

mankind  as  a  whole,  there  is  not  one  person  out  of 

19 


218  JUSTO   UCUNDONO. 

every  hundred  who  is  able  to  read.  Did  the  Mes- 
siah come  only  for  the  rich,  who  were  able  to  procure 
the  books  of  his  law,  and  for  the  learned  who  were 
able  to  read  them  ?  If  so,  he  was  not  the  Saviour 
of  all  men,  but  only  that  of  a  favored  few.  And 
yet  we  have  been  told  of  him,  that  his  gospel  was 
to  be  preached  to  the  poor.  If  He  had  intended 
that  his  gospel  should  be  obtained  from  a  book,  he 
should  first  have  caused  the  art  of  printing  to  be 
invented  some  fourteen  hundred  years  earlier,  than 
it  has  been  known,  and  he  should  have  established 
common  schools  all  over  the  world.  He  could  not 
certainly  impose  upon  mankind  the  performance  of 
an  impossibility.  If  he  wished  us  all  to  read  and 
understand  his  law,  he  was  bound  to  furnish  us  with 
the  means  of  doing  so.  His  Bible  was  useless  to 
mankind,  until  mankind  were  able  to  use  it. 

"But  even  passing  by  the  ignorant  multitude, 
who,  however,  have  souls  to  be  saved,  no  less  than 
the  learned  and  the  wise,  how  is  a  man  when  gifted 
with  knowledge  and  cultivated  mental  powers  to 
discover  his  course  of  action  from  this  book  ?  How 
is  he  to  derive  instruction  from  it?"  "In  the 
simplest  manner  imaginable,"  answered  a  parson — 
"  Read  it.  The  book  contains  all  that  is  necessary 
for  salvation.  It  is  clear  and  intelligible.  Peruse 
it  with  attention  and  in  a  spirit  of  humility,  and  God 


THE   INADEQUACY   OF   THE   BIBLE.  219 

will  unfold  to  your  heart  the  sense  of  his  oracles. 
He  will  teach  you  what  things  to  do,  and  what  to 
avoid." 

"  I  have  read  the  book,"  observed  Fugurundono, 
u  since  you  have  placed  it  at  my  disposal,  day  after 
day,  and  with  all  possible  attention,  actuated  by  a 
strong  desire  to  master  its  principles,  and  appreciate 
its  meaning  ;  but  I  find  myself  in  a  complete  laby- 
rinth. Sometimes  I  think  I  have  made  out  a  point, 
when,  often,  the  next  passage  overturns  the  founda- 
tion on  which  I  had  hoped  to  erect  my  spiritual 
citadel.  Whatever  positive  and  tangible  knowledge 
I  have  of  the  truths  of  Christianity,  I  have  gathered 
from  conversations  with  Christian  divines.  The 
book  has  solved  none  of  my  doubts,  nay,  it  has 
rather  increased  and  multiplied  them.  I  have 
indeed  read  in  it  many  sayings  and  doings  of  Jesus 
and  his  Apostles,  but  ^at  times  they  seem  so  con- 
tradictory of  each  other,  that  I  am  utterly  at  a  loss 
to  reconcile  their  substance.  To  gather  from  this 
complicated,  obscure  and  mysterious  book,  a  sys- 
tematic code  of  laws%  a  positive  method  of  religion, 
is  more  in  my  estimation  than  human  skill  or  inge- 
nuity can  accomplish.  And  what  is  worse,  every 
one  disclaims  the  right  of  aiding  and  assisting  me  in 
my  endeavors.  I  am  told  that  I  must  read  and 
jii'lge  for  myself.     And  should  I  go  astray,  there  is 


220  JUSTO  'TJCUNDONO. 

none  to  set  me  right.  Aid  and  guidance  so  highly 
recommended,  so  readily  proffered  in  other  things, 
is  in  this  most  important  pursuit  deprecated  and 
refused  to  me. 

"  I  take  up  the  constitution  of  a  political  body  of 
men,  and  I  find  a  consistent  system  of  positive 
commands  or  prohibitions,  set  forth  in  the  clearest 
and  most  precise  terms,  which  language  can  afford. 
I  can  at  once  comprehend  that  which  is  commanded 
and  that  which  is  prohibited.  Not  being  satisfied, 
however,  with  the  explanation  of  the  law  here  offered 
me,  I  find  that  the  lawgivers  have  moreover  ap- 
pointed tribunals  and  judges  to  decide  on  the  spirit 
and  meaning  of  the  law,  and  empowered  them  to 
satisfy  all  doubts,  and  terminate  all  disputes  that 
may  arise.  No  legislator  has  left  his  enactments  to 
the  arbitrary  interpretation  of  interested  individuals. 
All  human  ordinances  have  their  commentaries  and 
their  expositions,  and  nothing  is  left  to  the  whim  or 
caprice  of  the  people,  no,  not  even  in  the  most 
democratic  governments  in  the  world. 

"  Here,  however,  I  have  the^most  vague,  intricate 
system,  which  has  ever  been  presented  as  a  standard 
of  conduct  for  the  observance  of  man,  and  it  more- 
over treats  not  of  trifling,  temporal  concerns,  but  of 
matters  involving  his  deepest  interest,  that  of  his 
eternal  welfare,  and   he  is   afforded   no   judge   or 


THE    INADEQUACY   OF   THE   BIBLE.  221 

tribunal,  to  assist  him  in  discovering  its  real  mean- 
ing. He  is,  on  the  contrary,  referred  as  an  arbiter, 
to  his  own  feeble,  fallible  judgment,  to  determine,  as 
best  it  may,  on  this  the  greatest  of  all  questions. 
Is  then  human  prudence  more  scrutinizing  and  acute 
than  Divine  wisdom  ?  And  is  man  more  provident 
than  God?  In  this  work,  I  met  with  some  sen- 
tences, which,  at  first  appeared  to  be  commands  or 
prohibitions,  but  which  upon  a  nearer  inspection 
and  more  careful  examination,  prove  to  be  neither 
the  one  nor  the  other,  and  often  the  very  contrary 
of  what  they  had  at  first  seemed.  One  text 
destroys  that  which  a  preceding  one  had  laid  down 
as  a  foundation.  Certain  passages  and  expressions 
are  obscured  in  such  a  cloud  of  mystery,  that  the 
most  powerful  intellect  cannot  succeed  in  discovering 
their  true  sense.  It  is  to  me  altogether  inexplicable 
that  men  should  be  so  careful  in  providing  adequate 
exposition  for  human  laws,  and  should  yet  maintain 
that  the  intricate,  eternal  law  of  God  needs  neither 
tribunal  nor  judge  to  expound  it  correctly,  and  can 
safely  be  committed  to  the  government  of  stupid 
ignorance,  or  the  instincts  of  blinded  passion.  The 
immense  number  of  Christian  sects  in  attendance  at 
this  Council,  demonstrates  the  absolute  necessity  of 
some  tribunal  to  which  appeal  may  be  made,  and  whose 

decision  shall  be  conclusive,  positive,  and  ultimate." 
19* 


222  JUSTO   UCUNDONO. 

"  It  must  indeed  be  admitted,"  said  one  of  the 
parsons,  "  that  among  the  followers  of  the  Saviour, 
slight  shades  of  difference  on  minor  points  of  faith 
and  discipline  exist;  but  we  all  fully  agree,  even  to 
a  man,  on  those  great  fundamental  points  which  it 
sets  forth,  and  act  conformably  thereto  in  doctrine 
and  practice." 

"  What  do  you  understand  by  fundamental  points  ?" 
asked  Salmeron.  "We  learn, for  instance,"  answered 
the  preacher,  "  from  this  book,  that  God  is  one  in 
nature,  and  three  in  persons.  This  we  would  term  a 
fundamental  point."  "You  are  quite  mistaken  in 
your  fundamental  points,"  interrupted  another  par- 
son, "by  what  right  do  you  presume  to  define  what 
are,  or  what  are  not  elementary  dogmas  of  the  Chris- 
tian faith  ?  Contrary  to  your  assertion,  God  is  neces- 
sarily one  in  nature  and  one  in  person.  The  holy  vol- 
ume does  not,  or  could  not  contain  such  absurdities. 
The  Father,  Son,  and  Holy  Ghost,  which  you  call  per- 
sons, are  simply  three  distinct  powers  of  the  Deity, 
and  not  persons."  "  I  will  give  you  an  instance  of 
a  fundamental  article  of  faith,"  observed  another, — 
"Jesus  Christ  is  God  and  man."  "Your  proof," 
exclaimed  a  voice.  "I  and  the  Father  are  one,"  was 
the  ready  reply.  "  But  what  of  this  other  scriptural 
point,"  returned  the  voice, — '  the  Father  is  greater 
than  I.'     "If  there  be  a  being  greater  than  Jesus, 


X 


THE    INADEQUACY   OF  THE   BIBLE.  223 

how  do  you  make  him  out  to  be  God  ?  God  canfeave 
no  superior."  "  Whatever  our  minor  differences  may 
be,"  observed  a  pious  doctor,  "  we  are  all  agreed  as 
to  our  opinion  of  the  consoling  dogma,  that  Jesus 
came  down  from  heaven  to  die  for  us  all.  Whatever 
the  dissimilarities  in  our  respective  modes  of  worship- 
ping him  upon  earth,  we  are  all  filled  with  a  perma- 
nent joy  in  the  knowledge  that  we  all  shall  meet  him 
and  each  other  in  his  heavenly  kingdom."  "  You  are 
too  charitable,  friend,"  exclaimed  a  Calvinist.  "It  is 
quite  evident  from  scripture,  that  there  are  numbers 
who  will  not  partake  of  the  great  salvation  ;  they  will 
not  share  in  the  merits  of  the  Redeemer;  he  has  died 
for  all,  but  has  destined  some  to  do  tribute  to  his  jus- 
tice in  hell."  "  You  mean  his  cruelty,"  interrupted 
the  deist;  "  for  cruel  assuredly  must  he  be,  if  he  has 
created  a  human  being  for  the  purpose  of  ultimately 
consigning  him  to  eternal  punishment."  "Aye,  away 
with  your  hell,"  exclaimed  a  good-natured  parson, 
"  that  will  do  very  well  to  affright  women  and  chil- 
dren, but  to  those  who  comprehend  the  all-preserving 
doctrine  of  Jesus,  such  talking  appears  extremely 
absurd.  We  know  and  feel  that  we  shall  all  be  saved 
in  the  end."  "  Impious  man,"  exclaimed  several 
voices.  "  You  shall  one  day  be  made  to  feel  those  tor- 
ments you  now  ridicule,  for  unless  you  be  converted  to 
the  Lord  Jesus,  hell  must  be  your  inevitable  portion." 


224  JUSTO  UCUNDONO. 

i  <*?Why,"  observed  Triphon,  "your  fundamental 
points  seem  to  be  quite  unsettled.  What  conclusions 
am  I  to  form  ?  Whose  opinion  must  I  follow  ?  The 
book  is  altogether  passive.  It  permits  me  to  embrace 
either  side  or  none  at  all.  I  must  now  think  that  the 
book  is  not  only  an  unsafe  guide,  but  that  it  is  the 
sole  and  positive  cause  of  many  absurd  and  even 
scandalous  divisions,  and  were  I  a  Christian,  I  would 
at  once  denounce  it,  as  an  ensnaring  tissue  of  falla- 
cies, in  fact,  as  a  positive  evil ;  unless  its  spirit  and 
precepts  be  expounded  to  me  by  some  competent 
judge  or  tribunal." 

"  This  is  really  too  much,"  exclaimed  a  reverend 
minister.  "  The  good  book  is  a  positive  cause  of 
evil !  I  call  on  you  to  retract  this  insulting  language. 
What  would  become  of  so  many  communities  of 
Lutherans,  Calvinists,  Methodists  and  others,  each 
denomination  numbering  millions,  had  not  the  Bible 
united  these  masses  in  one  faith,  one  hope,  one 
baptism,  and  in  short,  one  spiritual  fraternity  ?  How 
is  this  ?  According  to  your  assertions  not  any  two 
individuals  should  agree  upon  the  same  doctrinal 
points,  and  upon  the  same  manner  of  worship." 

"  Upon  my  honor,"  said  Triphon,  "  such  actually 
would  be  the  result,  were  you  practically  to  abandon 
yourselves  to  the  exclusive  guidance  of  the  Bible. 
Surely  you  do  not  think  that  I  am  so  foolish  as  to 


THE    INADEQUACY   OF   THE    BIBLE.  225 

suppose  that  the  Bible  has  made  you  a  Lutheran, 
your  neighbour  a  Presbyterian,  Methodist,  Baptist, 
or  a  member  of  any  other  sect.  No,  no,  it  is  not  the 
Bible  that  has  united  the  various  Christian  denomina- 
tions here  represented,  in  certain  articles  of  faith, 
and  systems  of  religious  practice.  Their  faith  was 
already  alive  when  they  took  up  the  Bible;  which 
they  read  for  no  other  purpose  than  to  find  out 
passages  in  it  by  which  the  belief  and  system  they 
already  possessed  might  be  vindicated  and  sustained. 
Your  fathers,  mothers,  and  teachers,  educational  and 
spiritual,  have  been  your  instructors  in  religion,  as 
well  as  in  other  matters.  They  had  prepared  the 
soil  of  your  hearts  and  minds  to  receive  their  own 
peculiar  doctrines,  and  views  of  practical  religion ; 
nay,  more,  they  were  already  planted  there  long 
before  you  were  capable  of  reflection  on  these  impor- 
tant subjects.  The  Bible  was  indeed  afterwards  put 
into  your  hands,  not  to  plant  or  sow  the  seeds  of 
religion,  but  to  cause  them  to  spring  from  the  pre- 
viously cultivated  soil,  to  grow,  to  strengthen,  and 
permanently  to  mature.  Hence  you  were  carefully 
directed  to  peruse  certain  texts  and  passages,  which 
were  calculated  to  strengthen  the  views  which  you 
had  been  led  to  adopt ;  whilst  other  portions  of  the 
volume  unfavorable  to  such  views  were  carefully  kept 
beyond  the  range  of  your  investigation. 


226  JUSTO   UCUNDONO. 

"Your  pretensions  then  of  following  the  Bible, 
are  a  most  solemn  mockery.  You  are  not  guided  by 
the  Bible,  but  the  language  therein  is  tortured  by 
Reverend  instructors,  to  favor  such  sentiments  and 
views  as  are  most  conformable  to  their  wishes.  Pro- 
fessions of  faith,  Creeds  and  Catechisms,  are  brought 
into  requisition  to  aid  their  disciples  in  establishing 
their  faith,  and  marking  out  the  routine  of  action. 
The  Unitarian  takes  up  the  sacred  volume,  and  reads 
from  it  the  dogma  of  Unitarianism,  so  likewise  do 
the  Calvinist  and  the  Methodist,  each  of  them  affirm- 
ing on  the  same  holy  book,  that  in  his  opinions, 
he  alone  is  right,  and  all  others  differing  from  him, 
wrong."  "Now,"  continued  Triphon,  "if  you  each 
believe  in  the  all-sufficiency  of  the  book  to  teach  you 
the  way  of  serving  God  in  a  proper  manner,  why  not 
abide  by  it  ?  Why  have  recourse  to  so  many  other 
means  to  gain  instruction  in  the  knowledge  of  the 
Divine  nature  and  law?  If  you  doubt  its  suffi- 
ciency, why  not  frankly  confess  it  ?  It  is]  dishonor- 
able no  less  than  inconsistent,  to  profess  a  series  of 
principles,  and  practise  a  number  of  actions,  directly 
at  variance  therewith." 

"With  what  consistency  then,"  remarked  the 
Jaco,  "  do  these  new  Christian  sects  censure  the 
ancient  Church  for  instructing  her  followers  in  a  cer- 
tain defined  system  of  faith  aad  practice,  a.nd  for 


THE   INADEQUACY   OF   THE  BIBLE.  227 

expounding  the  Bible  for  them  agreeably  to  that  sys- 
tem ?  Is  not  this  what  they  themselves  do  ?  The 
ancient  Christians  thus  act  from  principle,  and  openly 
avow  it  to  the  world.  The  moderns  disclaim  the 
principle,  and  yet  adopt  the  practice.  All  the 
preaching  and  teaching  and  religious  meetings  and 
conferences,  have  no  other  object  in  view,  than  to  in- 
still not  by  the  Bible,  but  by  word  of  mouth,  their 
own  particular  views  and  notions  into  the  minds  of 
their  hearers.  The  ministers  of  the  Bible-Christians 
are  equally  as  authoritative  in  their  method  of  teach- 
ing, as  are  the  ministers  of  the  ancient  faith.  They 
claim  an  equal  right  of  being  heard,  nay  their  dicta- 
tion is  even  more  imperious.  Now,  if  follow  some 
authority  we  must,  whom  is  it  the  safest  to  believe, 
one  who  teaches  us  in  the  name  of  the  great  universal 
Church,  and  precisely  the  same  matter  which  has 
been  taught  for  centuries  by  the  best  and  greatest  of 
men,  and  which  are  at  this  moment  taught  by  thou- 
sands of  the  ablest  divines,  and  received  with  implicit 
faith  and  reverence  by  the  wisest  of  intelligent 
beings :  or,  on  the  other  hand,  to  follow  and  receive 
the  lessons  of  every  new  and  time-serving  upstart, 
clerical  pretender,  offering  to  our  intellect  and  heart 
his  own  peculiar  innovations  and  vagaries,  when  he 
himself  is  perhaps  unable  to  unravel  the  meaning 
of  the   sacred  text,  although  he  assumes  the  rank 


228  JUSTO   UCUNDONO. 

of  a  commentator !    I  leave   it  to  the   Council  to 
determine." 

"  That  the  Messiah,"  said  Justo,  "  when  he  planted 
his  kingdom  on  earth,  did  leave  to  mankind  a  guide, 
by  whose  agency  his  eternal  kingdom  might  be 
reached  and  entered,  is  a  truth,  which  all  Christians 
admit.  The  disputed  question  is, '  which  is  that  guide'  ? 
The  ancient  Christians  tell  us,  that  it  is  the  teaching 
Church ;  the  moderns  answer,  it  is  the  Bible.  It  is 
our  task  to  ascertain  which  of  the  two  is  the  correct 
authority.  Reason  will  tell  us  that  such  a  guide 
must  be,  first  of  all,  secure  and  never  failing,  that  it 
may  infallibly  lead  every  sincere  inquirer  into  the 
way  of  truth.  Secondly,  it  must  be  universal,  that 
it  may  apply  to  all  times  and  to  all  places,  and  be 
adequate  to  the  requirements  of  all  people,  under 
whatever  circunistances  they  be  situated.  Thirdly, 
it  must  be  within  the  reach  of  all.  It  must  be  infal- 
lible, otherwise  we  could  place  no  reliance  in  it.  It 
must  be  universal,  else  it  would  not  embrace  all  who 
need  its  counsel.  It  must  be  within  the  reach  of  all 
for,  if  not,  to  some  it  would  be  useless.  Now,  if  you, 
the  advocates  of  the  Bible,  can  demonstrate  to  the 
Council,  that  the  guide  you  offer  us  is  a  reliable  one, 
an  universal  one,  and  a  perpetual  one,  we  shall 
receive  it  with  thankfulness,  and  follow  it  with 
confidence. 


THE   INADEQUACY   OF   THE   BIBLE.  229 

"Now  that  the  merits  of  this  book  have  been 
discussed  before  you,  it  is  expected  from  the  candor 
of  this  august  Council,  that  they  fearlessly  declare 
their  convictions  as  to  the  efficacy  of  this  book  as  a 
guide  for  man  to  heaven.  Does  it  find  all  the  requi- 
sites necessary  for  the  fulfilment  of  this  important 
task,  or  has  it  any  of  them?  Is  it  a  safe  guide?" 
"No,"  the  Council  thundered  forth.  "It  leads  one 
to  adore  Jesus  as  a  God,  another  to  revere  him  as  a 
simple  man.  Both  cannot  be  in  the  right,  one  is 
therefore  deceived,  and  the  guide  is  not  safe.  Does 
it  apply  to  all  times  and  places,  and  is  it  adapted  to 
the  necessities  of  all  men?"  "No,"  the  Council 
answered,  "  the  unlearned  cannot  make  use  of  it ; 
but  these  constitute  the  great  majority  of  the  human 
race."  "Is  it  within  the  reach  of  all  men?"  "No," 
was  the  emphatic  answer.  "The  poor  could  not 
obtain  its  aid  in  former  ages,  and  yet  in  those  days 
there  were,  as  now,  souls  to  be  saved.  And  for 
many  centuries  it  could  not  be  obtained  by  the  rich 
or  poor,  for  the  simple  reason  that  it  was  unknown 
to  the  bulk  of  mankind.  But  should  we  possess  the 
means  of  profiting  by  it  under  the  most  favorable 
circumstances,  it  could  never  direct  us  in  the  know- 
ledge of  God  and  of  his  sacred  law.  Now  the 
Almighty  as  a  wise  lawgiver  and  generous  parent, 

could  not  have  bequeathed  to  man  a  guide  so  un- 

20 


230  JUSTO   UCUNDONO. 

safe,  so  unprofitable,  and  so  difficult  of  access,  and 
which  even  when  possessed  could  be  of  no  practical 
use.  Therefore  the  book  which  you  have  handed  me 
is  not  the  guide  granted  us  by  God,  to  direct  us  in 
the  path  of  his  eternal  truth.  We  must  look  for  it 
elsewhere." 

The  great  majority  of  the  assembly  received  the 
Prince's  decision  with  much  applause.  "  If  the 
author  of  Christianity,"  added  Nobunango,  "be 
God,  he  must  have  foreseen  the  many  disputes  which 
in  the  course  of  ages  must  be  engendered  among  his 
followers,  and  under  this  foresight,  he  was  bound  to 
provide  some  accurate  remedy  by  which  they  might 
be  allayed,  some  antidote  by  which  their  baneful  con- 
sequences might  be  neutralized.  Now  the  book  in 
question,  cannot  by  any  possible  supposition  termi- 
nate the  difference  of  doctrinal  opinion  between 
contending  parties,  for  it  is  mute  and  passive,  and 
can  be  construed  into  a  plausible  voucher  to  endorse 
any  error  or  absurdity.  Hence  the  Almighty  could 
never  have  intended  that  the  book  in  question  should 
constitute  the  standard  in  controversies  on  an  affair 
so  important,  as  is  the  eternal  destiny  of  man.  As 
surely  then  as  the  author  of  Christianity  is  God, 
there  is  some  more  definite  guide  to  conduct  us  to 
the  mansion  of  truth  and  the  regions  of  eternal  life." 
The  Council  now  adjourned  until  the  following  day. 


PART    III 


CHAPTER    XVI. 

THE     TRUE   GUIDE. 

Opening  of  the  Councils— seventh  session.  St.  Francis  Xavier 
assists  in  its  debates.  Religion  is  propagated  by  preaching  in 
God's  name.  Apostolic  witnesses  of  the  works  of  Jesus.  These 
are  competent  and  trustworthy,  and  the  facts  they  relate,  plain 
and  obvious.  Promise  of  Jesus  to  establish  a  kingdom — fore- 
told by  Daniel — the  common  opinion  amongst  the  people.  He 
prepares  the  world  for  the  change.  He  educates  his  disciples 
for  their  future  employment.  The  kingdom  was  to  be  spiritual 
— hence  did  he  establish  it  after  his  mortal  life  was  ended.  He 
proclaims  its  charter.     He  ascends  into  heaven. 

The  Council  again  met  to  enter  upon  its  seventh 
solemn  session.  It  was  distinguished  by  the  pre- 
sence of  St.  Francis  Xavier,  who  had  just  arrived 
from  Firando  with  several  young  noblemen  of  that 
place,  among  them  Don  Sebastian,  son  of  a  well 
known  sovereign  of  the  adjacent  country,  and  who 
with  the  others  had  embraced  the  Christian  faith. 
Xavier,  it  may  be  remembered,  was  present  at  the 
opening  of  the  Council,  but  having  been  urgently 
importuned  by  several  of  the  neighboring  cities  of 
the  empire,  to  visit  and  preach  to  them  his  wonderful 


232  JUSTO   UCUNDONO. 

doctrine,  which  was  now  becoming  famous  through- 
out Japan,  he  found  himself  compelled  to  discontinue 
for  a  short  time  his  attendance  at  the  Council,  to 
fulfil  this  mission  of  love.  His  charitable  compliance 
met  its  due  reward.  He  had  baptized,  since  his 
departure,  several  thousand  idolaters  with  his  own 
hand,  many  of  them  belonging  to  the  most  dis- 
tinguished families  in  the  land.  His  presence  ex- 
cited the  deepest  interest.  All  were  anxious  to  see, 
hear  and  converse  with  a  man,  whose  name  had 
become  so  familiar  in  the  East.  On  returning,  at 
the  opening  of  the  present  session,  Justo  offered  him 
a  place  amongst  the  princes  of  the  blood,  which  he 
modestly  declined,  preferring  to  be  seated  among  his 
brethren,  the  Doctors  of  the  ancient  faith.  The 
whole  Council,  with  the  exception  of  the  Modern 
Christians,  were  overjoyed  at  his  arrival  amongst 
them,  at  this  interesting  stage  of  their  proceedings  ; 
hoping  to  derive  from  his  wisdom  and  experience 
no  inconsiderable  aid  in  deciding  the  perplexing 
question  which  now  occupied  their  attention.  They 
knew  him  to  be  the  most  celebrated  minister  of  Jesus 
of  Nazareth,  whose  divinity  had  been  proved  to  them, 
and  whose  law  had  been  declared  the  revelation  of 
Heaven:  They  knew,  moreover,  that  through  his 
means,  several  thousand  pagans  had  been  instructed 
in  the  knowledge  of  Jesus  and  his  law.     They  natu- 


THE   TRUE    GUIDE.  233 

rally  felt  curiosity  to  ascertain  by  what  means  lie  had 
convinced  so  many  people  of  the  Divine  truths,  and 
persuaded  them  to  embrace  the  doctrine,  and  conform 
to  the  rules  and  ordinances  based  thereupon. 

"Tell  us,  great  father,"  said  the  Jaco,  addressing 
himself  to  Xavier,  "  by  what  secret  source  have  you 
been  enabled  to  impart  to  so  many  of  our  country- 
men, the  knowledge  of  the  religion  of  Jesus  of  Naza- 
reth, and  yet  more  how  you  have  induced  them  so 
enthusiastically  to  adopt  it?" 

"  That  secret,"  answered  Xavier,  "has  been  known 
for  sixteen  hundred  years.  I  employ  the  same  means 
that  Jesus  himself  used  when  instructing  in  person, 
the  people  of  Judea  in  the  knowledge  of  the  kingdom 
of  heaven,  which  he  had  come  to  bestow  upon  them. 
The  same  instruments  he  bequeathed  to  all  who 
should  thereafter  teach  in  his  name,  and  he  has 
rendered  them  equally  efficacious  in  their^ employ,  as 
they  were  in  his  own.  And  ten  thousand  Japonians 
baptized  by  these  hands  attest  the  virtue  of  the 
means  which  I  have  used." 

"  What  is  meant  by  teaching  in  his  name?"  con- 
tinued the  Jaco.  "  To  be  sent  by  his  authority,  and 
to  teach  the  things  which  he  has  commanded  to  be 
taught" — was  the  reply.  "  But  all  these  ministers 
assembled  before  us,"  answered  the  Jaco,  "  say  that 

they  are  sent  by  his  authority,  to  teach  the  things 
20* 


234  JUSTO   UCUNDONO. 

which  he  has  commanded,  and  they  inform  us  that 
these  things  are  contained  in  a  book,  from  which  we 
are  to  gather  them,  calling  it  the  great  guide,  which 
all  must  follow.  How  shall  we  distinguish  the  one 
who  comes  armed  with  authority  from  Jesus,  from 
another  who  comes  without  it  ?"  "  In  the  same 
manner,"  answered  Xavier,  "  as  you  would  discover 
a  true  or  false  messenger  from  the  Emperor  ;  namely, 
by  the  examination  of  his  credentials."  "  But  the 
Emperor  liveth,"  returned  the  Jaco,  "ready  to  pro- 
vide his  ambassador  with  credentials,  and  to  testify 
to  his  character."  "  The  Emperor,"  answered 
Xavier,  "may  furnish  these  credentials  either  in 
person  or  by  means  of  the  government,  established 
by  him,  and  acting  under  his  authority,  and  in  his 
name.  So  may  Jesus  testify  to  the  character  of  his 
minister,  either  by  clothing  him  with  extraordinary 
powers,  to  prove  the  celestial  nature  of  his  mission, 
that  is,  such  as  may  enable  him  to  perform  miracles 
which  it  is  not  in  the  power  of  mere  man  to  accom- 
plish ;  or,  he  may  do  the  same  indirectly  by  bestow- 
ing the  necessary  authority  on  the  spiritual  kingdom 
which  he  has  established  upon  the  earth." 

"Your  answer  is  just  and  plausible,"  said  the 
Jaco,  "  and  if  you  can  show  to  our  satisfaction  that 
Jesus  of  Nazareth  has  really  commissioned  men  to 
teach  his  law,  then  the  great  question  will  have  been 


THE   TRUE   GUIDE.  235 

settled,  and  our  difficulties  removed.  We  shall  then 
know  which  is  the  guide  we  have  to  follow." 

"  The  fact  of  the  establishment  of  this  spiritual 
kingdom  amongst  mankind,"  answered  Xavier,  "  its 
nature  and  character,  its  end  and  object,  may  be 
ascertained  with  the  same  ease  and  certainty,  by 
which  we  satisfy  ourselves  of  the  fact  of  the  estab- 
lishment of  the  Japonian  Empire,  and  the  character 
of  its  government.  The  basis  upon  which  rests 
our  knowledge  of  either  is  the  public  fact,  of  such 
having  taken  place  before  the  eyes  of  the  world,  and 
thereby  being  a  legitimate  subject  of  history.  Each 
of  these  great  bodies  had  an  extraordinary  founder, 
who  spoke  and  acted  in  the  face  of  day.  Their  say- 
ings and  doings  were  witnessed  by  thousands,  and 
recorded  by  cotemporary  historians,  themselves  per- 
fectly conversant  and  familiar  with  the  occurrences 
they  relate. 

"  The  biographers  of  Jesus  of  Nazareth,  Matthew, 
Mark,  Luke  and  John,  were  pre-eminently  competent 
and  trustworthy  witnesses  of  the  facts  which  they 
have  recorded  of  him.  For  years,  they  were  his 
intimate  friends  and  daily  companions.  They  ate 
and  drank  with  him  at  the  same  table,  walked  and 
conversed  with  him  in  the  most  familiar  terms.  Jesus 
was  open  and  confiding,  he  kept  nothing  concealed 
from   his  disciples.     Hence,  they  were  informed  of 


236  JUSTO   UCUNDONO. 

all  his  views  and  projects,  in  which  themselves  were 
most  deeply  concerned.  They  consequently  had 
every  facility  of  becoming  acquainted  with  those 
things  which  they  have  recorded  of  him,  and  there- 
fore are  most  competent  witnesses.  They  are,  more- 
over, highly  trustworthy.  When  they  wrote,  their 
master  was  no  more.  He  had  been  condemned  by 
the  tribunals  of  his  country,  and  executed  by  the 
decree  of  her  people  in  a  most  ignominious  manner. 
The  greater  part  of  his  nation  had  rejected  him.  It 
was  considered  shameful  and  criminal  to  belong  to  his 
party.  All  his  followers  were  threatened  with  death. 
To  deny  him  was  an  infallible  means  of  securing  per- 
sonal safety.  His  abandoned  and  forlorn  disciples 
could  therefore  have  no  earthly  motive  in  vindi- 
cating the  character  of  their  fallen  master,  but  the 
impulse  of  conviction  and  the  love  of  truth.  Hence, 
they  are  not  only  competent,  but  as  I  have  said, 
highly  trustworthy  witnesses. 

"  The  facts  which  they  relate  are  of  a  simple  and 
obvious  kind,  easily  comprehended  by  the  meanest 
understanding,  and  ascertained  by  the  most  ordinary 
observation.  They  are  narrated,  moreover,  in  an 
artless  and  unaffected  manner,  which  at  once  pre- 
cludes the  slightest  suspicion  of  an  interest  to 
deceive,  or  of  a  possibility  of  being  deceived.  Here 
then  we  have  four  competent  and  trustworthy  wit- 


THE   TRUE   GUIDE.  237 

nesses,  relating  incidents  which  are  entirely  within 
the  range  of  their  comprehension  and  observation. 
If  then  there  be  truth  in  history,  their  testimony  is 
conclusive  and  infallible. 

"  Let  it  be  remembered  that  Jesus  of  Nazareth 
has  proved  himself  to  be  a  God,  or  one,  acting  in 
his  name  and  by  his  authority,  divinely  inspired. 
Then  whatever  he  promised,  he  must  have  intended, 
for  God  cannot  deceive,  and  whatever  he  intended, 
he  had  the  power  to  fulfil,  for  God  is  omnipotent." 

"  Unquestionably  true,"  observed  the  Jaco,  "  but 
here  lies  the  important  point.  What  is  it  that  he 
really  has  promised  concerning  the  spiritual  kingdom 
and  the  guide,  that  should  conduct  us  thereto,  and 
how  has  this  promise  been  redeemed?"  "You 
may  gather  all,"  answered  Xavier,  "  even  to  the 
minutest  circumstance  from  his  biographers,  whose 
character  as  creditable  witnesses  has  been  established, 
I  hope,  to  the  satisfaction  of  the  most  fastidious 
critic.  From  them  we  gather,  in  substance,  that 
Jesus  of  Nazareth  was  a  man  (if  mere  man  he  was,) 
powerful  in  word  and  deed.  That  at  about  the  age 
of  thirty,  he  announced  himself  as  a  public  teacher 
who  had  come  from  God,  clothed  with  extraordinary 
power  to  effect  the  great  work  of  the  world's  reform- 
ation. To  aid  him  in  the  execution  of  this  great 
task,  he   gathered   around   him    a  few  trustworthy 


238  JUSTO  UCUNDONO. 

friends.  To  those  he  freely  communicated  the  great 
plans  he  had  formed  to  accomplish  the  important 
event  for  which  he  had  been  sent  to  the  earth. 
The  principal  of  these  plans  was,  to  establish  on 
earth  a  spiritual  empire,  whose  boundaries  should  be 
its  limits,  and  whose  duration,  its  continuance. 

"This,  his  intention,  he  makes  known  to  his 
disciples  on  every  public  occasion,  in  the  most 
solemn  and  formal  manner.  He  tells  them  that  he 
has  come  down  from  heaven  with  the  avowed  pur- 
pose of  founding  a  spiritual  body,  which  sometimes 
he  terms  kingdom,  and  at  other  times  church.  The 
following  is  an  instance  of  one  of  these  public 
avowals.  Having  publicly  tested  the  quality  of  the 
materials,  of  which  this  body  was  to  be  composed,  he 
solemnly  declares  in  presence  of  his  assembled 
disciples,  addressing  himself  to  the  future  governor 
of  this  intended  spiritual  empire.  "  Thou  art  Peter, 
that  is  a  rock ;  and  upon  this  rock  I  will  build  my 
church ;  and  the  gates  of  hell  shall  not  prevail 
against  it."  Matt.  ch.  xvi.  v.  18.  Here  is  the  pur- 
pose of  a  God  announced,  in  the  clearest  language. 

"  Now  to  revert  to  a  former  proposition,  God  must 
mean  that  which  he  says,  for  he  cannot  lie  or  deceive. 
And  he  has  the  power  of  executing  his  intention  and 
assertion,  since  he  is  all-powerful.  Therefore,  a 
spiritual  kingdom  was  to  be  founded  on  earth  by 


THE  TRUE   GUIDE.  239 

Jesus  of  Nazareth.  It  was  to  be  founded  on  a  rock, 
then,  it  must  be  firm  and  unshaken.  The  gates  of 
hell  were  not  to  prevail  against  it — then  it  was  to 
continue  for  ever  unimpaired,  always  existing  in 
accordance  with  the  intention  with  which  it  was 
created. 

"  The  announcement  of  the  design  of  founding  an 
empire  whose  duration  should  be  eternal,  when  made 
by  Jesus,  was  not  an  unexpected  act,  and  did  not 
take  the  world  by  surprise.  It  had  been  prepared 
for  such  an  event  for  many  centuries.  The  prophet 
Daniel  had  long  before  predicted  its  occurrence. 
Daniel  was  an  instrument  of  the  Most  High  God,  and 
was  believed  by  all  men  to  speak  in  his  name,  and 
to  act  under  his  authority.  The  following  are  his 
precise  words  upon  this  subject,  they  explain  them- 
selves :  *  But,  in  the  days  of  these  kingdoms,  the 
God  of  heaven  will  set  up  a  kingdom,  that  shall 
never  be  destroyed,  and  his  kingdom  shall  not  be 
delivered  up  to  another  people,  and  it  shall  break 
into  pieces,  and  shall  consume  all  these  kingdoms, 
and  itself  shall  stand  forever. '  Dan.  chap.  ii.  v.  44. 
This  prophecy  concerning  this  future  kingdom, 
Jesus,  as  we  have  seen,  literally  reiterates  several 
centuries  later.  Hence  the  creation  and  establish- 
ment of  the  spiritual  empire  must  have  occupied  the 
attention  of  the  eternal  council  for  many  ages  ;  and 


240  JUSTO  UCUNDONO. 

hence  must  have  been  a  matter  of  high  importance 
both  to  God  and  man. 

"  The  prediction  of  Daniel  indicates  even  more 
minutely  than  the  announcement  of  Jesus  himself, 
the  nature  and  the  object  of  its  establishment.  It 
is,  that  a  kingdom  will  be  founded  by  God — the  God 
of  heaven  will  set  up  a  kingdom.  This  kingdom  is 
to  last  forever,  which  shall  never  be  destroyed.  It 
is,  instituted  for  the  benefit  of  all,  hence  all  must 
enter  it,  since  it,  only,  will  afford  safety.  "  It  shall 
break  into  pieces,  and  shall  consume  all  these  king- 
doms, and  itself  shall  stand  forever."  Truly  so,  for 
if  it  is  to  break  into  pieces,  and  consume  all  other 
kingdoms,  it  must  necessarily  in  itself  replace  them 
until  the  end  of  time,  they  being  passed  away  never 
again  to  return. 

"  That  Jesus  had  come  expressly  to  establish  a 
kingdom  on  earth  was  the  common  belief  of  his 
cotemporaries,  and  more  especially  of  his  disciples. 
It  was  the  current  topic  of  their  daily  conversations, 
the  great  object  of  their  hopes  and  aspirations ;  nay, 
I  might  add  of  their  ambition,  for  they  openly  dis- 
puted concerning  the  rank  they  were  severally  to 
hold  in  the  future  kingdom.  And  the  mother  of 
two  of  them,  with  a  mother's  natural  desire  to 
advance  the  interests  of  her  children,  even  petitioned 
the  Saviour  on  behalf  of  her  sons,  for  the  two  most 


THE   TRUE   GUIDE.  241 

distinguished  places  in  his  future  kingdom.  This 
fact,  indeed,  proves  that  the  nature  of  his  kingdom 
was  at  the  time  but  badly  understood,  but  it  proves, 
also,  that  the  persuasion  of  the  fact  of  its  establish- 
ment was  withaUfirm  and  universal. 

"  To  prepare  the  world  for  the  organization  of  his 
kingdom ;  to  gather  the  materials  with  which  it  was 
to  be  composed,  and  to  qualify  his  disciples  for  the 
special  stations  which  they  were  to  maintain  in  it  ; 
formed,  for  three  years,  the  sole  employment  of  his 
public  life,  and  constituted  the  main  objects  of  his 
teachings.  He  denounced  the  then  impious  condition 
of  society  throughout  the  world ;  he  convinced  it  of 
the  existence  and  the  wickedness  of  its  manifold  sins. 
He  demonstrated  the  absolute  necessity  of  the  change 
and  reformation,  which  he  was  about  to  introduce 
into  the  law,  its  ordinances,  but  more  especially  its 
practices.  Gathering  around  him,  into  a  kind  of 
community,  a  number  of  faithful  disciples,  he  became 
possessed  of  the  necessary  material  to  aid  in  the 
accomplishment  of  his  great  work.  He  carefully 
instructed  them  in  the  knowledge  of  the  great  part 
which  they  were  to  act  in  the  new  kingdom,  and 
frankly  acquainted  them  with  the  onerous  duties 
attached  to  the  fulfilment  of  this  great  trust.  If  the 
comparison  be  allowed,  they  were  much  after  the 

fashion  of  a  newlv  peopled  territory,  governed  by 

21 


242  JUSTO    UCONBONO. 

temporary  laws,  until  a  definite  form  of  government, 
and  explicit  constitution  could  be  obtained. 

"  The  kingdom  being  of  a  spiritual  kind,  the 
Saviour  did  not  choose  to  proclaim  its  constitution 
and  form  of  government  during  his  life  on  earth  ; 
but  postponed  it  until  after  his  death,  when  he  should 
have  entered  into  a  spiritual  state  of  existence,  the 
full  developement  of  its  several  parts,  that  they 
might,  when  the  time  should  have  arrived,  the  better 
understand  its  nature,  object  and  end.  His  death 
for  the  human  race,  was  the  last  act  of  his  mortal 
life.  By  it,  like  a  skilful  financier,  he  accumulated 
and  established  a  never-failing  source  of  revenue  for 
the  treasury  of  the  new  empire.  His  disciples  knew 
that  at  the  moment  of  his  death  the  great  work  had  not 
been  accomplished  and  perpetuated.  They  expected 
his  return  from  the  abode  of  the  dead.  He  had 
repeatedly  told  them,  during  his  life,  that  three  days 
after  this  should  take  place,  he  would  return  to  them, 
to  complete  the  great  work  which  he  had  begun. 
Accordingly,  on  the  third  day,  he  rises  from  his  tomb, 
and  again  stands  among  them,  whole  and  unimpaired, 
as  before  his  death.  He  ate  and  drank  and  con- 
versed with  them,  in  the  same  friendly  and  familiar 
manner  as  in  the  days  gone  by.  But  his  influence 
and  authority  over  them  were  now  unlimited,  for,  by 
his  resurrection  from  the  tomb,  he  redeemed  all  the 


THE   TKUE   GUIDE.  243 

pledges  and  promises  which  he  had  ever  made  them. 
Formerly,  they  had  believed  him  to  be  a  God,  but 
now  they  were  eye-witnesses  of  the  fact :  hence  all 
that  he  uttered  or  performed  was  to  them  positive 
and  infallible  authority. 

"  Under  these  circumstances,  he  began  to  instruct 
them  in  a  more  special  and  minute  manner,  regarding 
the  present  and  the  future  government  of  the  spiritual 
kingdom  of  which  they  were  to  be  the  earthly  rulers 
and  directors.  To  their  supervision,  the  body  of  the 
great  empire  was  to  be  consigned.  They  were  to  be 
its  guardians  and  defenders,  as  well  as  the  expounders 
of  its  charter,  constitution  and  laws.  For  the  proper 
fulfilment  of  these  arduous  labors,  it  was  necessary 
that  they  should  possess  a  thorough  knowledge  of  the 
nature  and  object  of  the  new  empire,  and  of  the 
powers  and  privileges  that  were  to  appertain  to  it. 
To  effect  this  important  object,  the  newly  arisen 
Saviour  devoted  forty  days  and  forty  nights.  And 
when  he  had  accomplished  this  great  task,  he 
appointed  Mount  Olivet  as  a  place  of  general  ren- 
dezvous, where  at  a  stated  time  his  apostles  were  to 
assemble.  There  he  is  to  address  them  for  the  last 
time  on  earth.  There  they  are  to  receive  his  last 
will  and  testament.  There  the  constitution  of  the 
new  empire,  and  the  charter  defining  their  privileges, 
and   enumerating  their  rights  and  duties,   is  to  be 


244  JUSTO    UCONDONO. 

solemnly  proclaimed.  There,  then,  they  receive  their 
commission  and  appointment,  which,  by  themselves 
and  their  successors,  they  are  to  exercise  for  ages. 
The  solemn  moment  has  now  come,  when  the  pre- 
diction, made  by  Daniel,  centuries  before,  and  the 
pledge  given  by  Jesus  to  his  apostles,  of  forming  a 
kingdom  is  to  be  publicly  redeemed.  Standing  now 
on  the  holy  mount,  in  the  midst  of  his  disciples,  he 
addresses  them  in  this  solemn  strain :  '  Behold,  all 
power  has  been  given  to  me,  in  heaven  and  on  earth, 
going  therefore,  teach  ye  all  nations :  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost :  teaching  them  to  observe  all  things, 
whatsoever  I  have  commanded  you ;  and  behold,  I  am 
with  you  all  days,  even  to  the  consummation  of  the 
world.'  Matthew,  chap.  xxvi.  v.  18, 19.  Then,  lifting 
up  his  hands,  he  blessed  them ;  blessed  the  infant 
church;  and  in  the  sight  of  her  earthly  guardians, 
ascended  above  them  into  the  heavens. 

"  By  this  solemn  act  of  Jesus  of  Nazareth,  arisen 
from  the  dead,  the  promised  kingdom  has  been 
established ;  its  nature  and  power,  duties  and  obliga- 
tions, ends  and  objects,  clearly  and  distinctly  defined. 
The  very  charter  he  grants  does  itself  describe  the 
character,  powers  and  duties  of  this  empire.  It  is 
genuine,  it  is  true,  and  intended  to  be  that  which  it 
professes;  for  its  author  is  one  to  whom  has  been 


THE    TKUE    GUIDE.  245 

given  all  power  in  heaven  and  in  earth.  But.  he  that 
has  all  power  can  accomplish  all  things,  and  thus 
sustain  his  creation,  an.d  verify  his  promises.  He  is 
a  God,  who  can  neither  deceive,  nor  be  deceived.  He 
will  therefore  perform  that  which  he  has  asserted, 
and  nought  can  hinder  him  therefrom." 


21* 


216  JUSTO    UCONDONO. 


CHAPTER    XVII. 

CHARACTERISTICS   OF   THE   GUIDE. 

The  Charter  comprises  the  nature,  power,  privileges  and  duties 
of  the  spiritual  kingdom — By  it  constituted  One,-  Holy,  Cath- 
olic, Apostolic,  Perpetual  and  Infallible — The  Apostles  are  to 
teach  all  nations,  of  all  countries,  during  all  time — This  they 
fulfil  by  their  successors — Infallibility  in  their  corporate,  not 
individual  capacity — The  Church  is  the  universal  guide  of  men 
of  every  time  and  clime — Xavier's  recapitulation — Address  of 
Justo. 

"You  have  assured  us,"  said  the  Jaco,  "  that  the 
Charter  which  Jesus  gave  to  his  kingdom  and  her 
spiritual  princes,  before  ascending  into  heaven,  con- 
tains and  expresses  the  nature  and  object  of  the  one, 
and  the  privileges  and  duties  of  the  other.  We  feel 
deeply  anxious  that  these  should  be  explained  to  us." 

"Unity,  holiness,  catholicity  and  apostolicity," 
replied  Xavier,  "  are  the  characteristics  of  its  nature. 
They  are  clearly  contained  in,  and  may  be  distinctly 
deduced  from  the  Charter.  Infallibility  is  its  power, 
indefectibility  its  privilege,  and  teaching  its  duty ; 
all  of  which  are  comprehended  therein.  '  All  power 
has  been  given  me' — hence,  he  could  make  the 
charter  such  as  he  wished  it  to  be.  Now,  what  is 
its   first   article  ?     '  Go,  and   teach !'     By  this   the 


CHARACTERISTICS    OF   THE    GUIDE.  247 

duties  of  the  kingdom  are  defined.  Now,  this  sup- 
poses persons  to  teach,  things  to  be  taught,  and 
people  to  be  instructed.  'Go,  and  teach  all  nations.' 
Here  are  the  teachers,  and  those  to  be  taught, 
namely,  all  nations :  '  Go  and  teach  all  nations, 
teaching  them  to  observe  all  things  whatsoever  I 
have  commanded  you.'  Here,  then,  are  expressly 
detailed  those  points  which  constitute  the  first  part 
of  the  charter.  Hence,  it  follows  that,  in  nature, 
the  teachers  must  be  one ;  the  things  to  be  delivered 
one ;  and  the  people  to  be  taught  one.  Hence,  the 
first  characteristic  of  the  kingdom,  unity.  The 
apostles  are  here  constituted  the  teachers,  and  they 
must  be  one,  since  each  of  them  is  to  teach  that 
which  they  all  teach. 

"  Again :  The  things  to  be  delivered  are  one. 
For  though  Peter  teaches  all  things  that  are  to  be 
taught,  and  John  and  James  do  likewise,  and  that 
which  they  do  teach  is  to  be  taught  by  them  separa- 
tely, yet  than  this,  none  is  permitted  to  do  less,  nor 
can  any  do  more ;  hence  there  can  be  no  variety  in 
the  substance  to  be  delivered.  There  can  be  neither 
a  greater  nor  less  quantity  of  substance  to  be  deliv- 
ered ;  hence  perfect  unity  throughout  must  follow. 
The  people  to  be  instructed  are  also  one,  or  at  least 
to  be  made  one  thereby.  The  apostles  are  the 
teachers,  and  all  nations  their  scholars.     'Go  and 


218  JUSTO    UCONDONO. 

teach  all  nations  V  And  what  are  they  to  be  taught? 
'All  things  commanded.'  From  the  obligation  of 
the  apostles  to  teach,  there  arises  a  corresponding 
obligation  on  the  part  of  the  nations  to  listen  and 
to  learn  that  which  they  preach  to  them,  which  is 
'  all  things  commanded.'  Then  Europe  is  to  hearken 
unto  and  learn  all  things,  and  so  likewise  are  Asia, 
Africa  and  America.  But  if  each  of  these  divisions 
is  to  learn  all  things,  none  being  omitted,  then  must 
they  all  acquire  precisely  the  same  knowledge,  none 
of  them  being  cognizant  of  more  than  are  the  others. 
Hence  perfect  unity  must  exist  among  the  inhabi- 
tants of  these  four  great  quarters  of  the  globe,  as 
regards  their  views  and  conceptions  of  the  truths  of 
Christianity.  The  apostles  were  not  instructed  by 
their  master  to  teach  a  portion  of  the  things  he  had 
commanded  to  the  Asiatics,  and  another  portion  to 
the  Europeans,  but  all  things  to  all  nations.  Nor 
did  he  command  Peter  to  teach  this  doctrine,  and 
John  another  different  one.  No.  All  were  to  teach 
all  things  commanded  to  all  nations.  Hence  there 
is,  by  virtue  of  the  great  charter,  perfect  unity  in 
every  thing  bestowed  upon  the  kingdom. 

"  And  now,  what  are  the  disciples  to  teach  ?  All 
things  commanded  by  Jesus:  hence  sound  religion 
and  good  morals.  Jesus  is  the  son  of  the  God  of  truth 
and  sanctity,  the  holy  one  of  Israel :  but  the  God 


CHARACTERISTICS    OF   THE    GUIDE.  249 

of  truth  and  of  sanctity  could  not  command  errors 
to  be  diffused,  or  bad  counsels  to  be  promulgated. 
Therefore  the  Church  is  necessarily  holy.  She  can 
neither  teach  nor  tolerate  error  or  wickedness,  but  is 
bound  to  reprobate  and  condemn  both. 

"  Then,  again,  the  kingdom  is  Catholic  or  Uni- 
versal:  'Go  and  teach  all  nations.'  No  nation  is 
here  exempted.  The  Greek  and  Barbarian,  the 
Jew  and  Gentile,  the  inhabitants  of  each  quarter  of 
the  globe,  not  only  those  living,  but  of  all  time  to 
come,  are  all  included.  Therefore  the  kingdom  is 
universal,  embracing  within  the  limits  of  its  juris- 
diction absolutely  all  peoples,  all  tongues  and  all 
climes,  not  only  of  this  day,  but  of  all  future  ages. 

"It  is,  moreover,  apostolic,  since  the  apostles 
alone  are  to  be  its  teachers ;  for  to  none  but  them 
is  it  said  '  Go  and  teach.'  The  apostles,  then,  were 
to  begin,  to  continue  and  to  end  the  teaching." 

"I  can  understand,"  said  the  Jaco,  "how  it  is 
that  the  apostles  should  have  begun  the  teaching, 
and  that  they  should  have  continued  it  for  some 
time ;  but  how  are  they  to  end  it,  having  long  since 
departed  from  the  scene  of  their  mortal  labors  ? 
Surely  instruction  is  still  going  on,  and  yet  they  are 
no  more.  We  know  that  they  did  not  actually  teach 
all  nations,  for  the  good  reason  that  all  nations  had 
not  as  yet  come  into   being,   and  many  have  been 


250  JUSTO    UCONDONO. 

discovered  since  their  death,  whilst  others  have 
sprung  into  existence,  which  were  not  in  their  time. 
This  characteristic,  therefore,  of  apostolicity,  which 
you  endeavor  to  infer  from  the  charter,  has  no 
foundation  in  fact." 

"And  yet,"  answered  Xavier,  "the  charter  which 
Jesus  gave  to  his  kingdom,  is  and  must  forever 
remain  true.  The  characteristics  appertaining  to 
it,  no  less  than  its  powers  and  duties,  must  ever 
be  such  as  they  were  when  it  was  first  bestowed, 
and  as  such  must  forever  continue  to  be  as  long 
as  lasts  the  kingdom  itself.  In  that  charter  the 
task  of  teaching  has  been  assigned  to  the  Apostles ; 
for  to  them  only  it  is  said,  '  Go,  and  teach.'  The 
Apostles  then  must  teach  to  the  end.  Hence  the 
teaching  of  the  new  kingdom  is  and  always  will 
be  Apostolic.  To  them  only  is  it  said,  <  teach  all 
nations.'  Every  nation  then  of  the  present  and 
future  times  is  to  be  taught  by  an  Apostle.  To 
them  alone  is  it  saids  'teaching  them  to  observe  all 
things,  whatsoever  I  have  commanded  you.'  All 
the  commands  and  ordinances  of  Jesus  are  then  to 
be  taught  by  an  Apostle;  and  by  no  one  else. 

"From  this  however  it  does  not  follow,  that  the 
Apostles  are  to  perform  this  duty  personally.  It 
may  be  done  either  by  themselves  or  by  their  suc- 
cessors.    The    charter  is  given  not  to  individuals, 


CHARACTERISTICS    OF   THE   GUIDE.  251 

but  to  a  body ;  to  the  Apostolic  College.  Hence  the 
powers,  privileges  and  duties  emanating  therefrom, 
appertain  to  them  not  as  the  isolated  disciples  of 
Jesus,  but  as  collective  members  of  this  spiritual 
body.  As  such  they  are  one  Holy,  Catholic  and 
Apostolic.  And  as  such  they  are  required  to  teach 
all  things  unto  all  nations.  What  Peter  and  Paul 
therefore  could  not  accomplish  in  their  life-time, 
Linus  and  Clement  did.  And  what  these  could  not 
finish,  is  completed  by  others.  The  Apostolic  Col- 
lege is  always  the  same,  though  the  members  com- 
posing it  be  different  and  ever  changing.  The 
prerogatives  are  inherent  in  the  body,  not  in  the 
individual  members.  Peter  died,  and  John  died, 
but  Unity,  Holiness  and  Catholicity  did  not  die 
with  them,  but  remained  with  the  others,  ever  con- 
stituting the  component  elements  of  the  immortal 
league.  In  this  manner  were  many  hundreds  re- 
ceived during  the  lifetime  of  the  Apostles,  becoming 
ipso  facto,  Apostolic  teachers,  since  in  virtue  of  their 
union  with  the  spiritual  kingdom,  they  were  included 
in  all  the  privileges  granted  in  the  Apostolic  charter. 
The  first  Apostles  disappeared  one  after  the  other, 
but  the  Apostleship  remained.  Their  places  were 
filled  by  others,  and  these  in  turn  were  succeeded, 
until  the  present  day.  And  now  they  are  the  same 
body,  possessing  the  same  powers,  and  gifted  with 


252  JUSTO   UCONDONO. 

the  same  privileges,  having  yet  the  same  task  to 
perform  as  had  the  original  twelve  who  received  the 
charter  on  Mount  Olivet  from  the  hands  of  Jesus." 

"Your  explanation  is  lucid  and  satisfactory," 
observed  the  Jaco,  "  nay,  the  proposition  which  you 
have  stated  concerning  the  Apostolic  succession, 
is  a  necessary  and  inductive  consequence  of  the 
examination  of  the  premises  already  acknowledged. 
Are  we  to  understand  however,  from  this  solution, 
that  any  member  separating,  himself,  or  being  sepa- 
rated from  this  Apostolic  College,  thereby  loses  all 
the  powers  and  prerogatives  conferred  by  Jesus  upon 
that  institution,  and  necessarily  ceases  to  be  a 
subject  of  the  great  empire  established  by  him ;  or 
that  such  as  have  never  united  themselves,,  or  been 
identified  with  this  Apostolic  College,  have  no  claim 
to  the  exercise  of  the  rights  or  prerogatives  con- 
tained in  the  Charter?" 

"You  have  formed,"  answered  Xavier,  "a  true 
conception  of  the  awful  consequences  resulting  from 
isolation  from  the  Apostolic  College.  -The  moment 
they  become  separated  from  it,  they  forfeit  all  the 
privileges  of  the  charter ;  since  they  are  no  longer 
of  the  number  of  those  over  whom  it  extends.  Nor 
can  any  enjoy  the  privileges  of  the  same,  till  they 
shall  have  been  incorporated  within  its  folds.  None 
outside  this  body  have  then  the  right  to  teach  the 


CHAKACTERISTICS    OF   THE    GUIDE.  253 

religion  of  the  Saviour,  for  he  never  commanded 
them,  saying,  'go,  and  teach.'  They  are  not  one, 
nor  Holy,  nor  Catholic,  for  they  acknowledge  not 
the  Charter,  nor  does  the  Church  recognize  them. 
And  no  one  is  bound,  or  even  permitted  to  listen  to 
them,  since  no  one  has  vouched  for  the  truth  of  their 
doctrine.  Jesus  has  said  to  the  Apostolic  College 
only,  '  behold,  I  am  with  you,'  and  not  with  such  as 
teach  independent  of  his  institution." 
i  "From  this  Apostolicity,"  continued  Xavier, 
"  arises  that  glorious  feature  of  Perpetuity.  The 
Apostolic  College  is  to  teach  all  nations,  present  and 
to  come.  As  soon  as  a  nation,  tribe,  or  individual, 
comes  into  existence,  that  nation  or  individual  is  to 
be  taught  by  the  Apostolic  College.  Therefore,  that 
College,  with  its  teaching  powers,  must  remain,  so 
long  as  there  are  people  to  be  taught.  But  as  long 
as  the  world  exists,  new  nations  and  new  people  will 
be  entering  the  stage  of  life ;  hence,  as  a  necessary 
consequence  of  the  condition  by  which  it  has  been 
established,  the  Collegev  must  remain  as  long  as  the 
world  itself  shall  last,  and  its  duties  will  cease  only 
when  the  youngest  child  of  Adam,  that  shall  appear 
on  earth,  shall  have  been  instructed. 

"  Thus  the  first  part  of  the  Charter  makes  the  king- 
dom of  the  Messiah,   one,  holy,  Catholic,  Apostolic 

and  perpetual.     But   the  great  moving  power,  the 

22 


254  JUSTO   TJCONDONO. 

life  and  soul  of  the  empire,  the  efficient  principle  of 
its  action,  is  comprised  in  the  concluding  part  of  the 
Charter,  and  expressed  by  those  memorable  words, 
1  behold,  I  am  with  you  all  days,  even  to  the  consum- 
mation of  time.'  By  this  endowment,  the  whole 
work  is  stamped  with  the  seal  of  infallibility,  and  it 
renders  the  Apostolic  College  pre-eminently  Divine. 
This  is  the  great  consummation  of  the  Divine  mis- 
sion, and  the  concluding  step  of  the  organization  of 
the  spiritual  kingdom.  Without  it,  much  would  have 
been  wanting  to  forward  the  object  for  which  it  was 
created.  With  it,  it  stands  omnipotent,  for  the  ac- 
complishment of  all  its  ends  and  purposes.  In  this 
instance,  He  who  speaks  is  an  omnipotent  God, 
'  All  power  is  his  in  heaven  and  in  earth  :'  He  is 
then  able  fully  to  redeem  his  words,  and  as  he  can 
neither  deceive  nor  be  deceived,  he  must  purpose 
doing,  and  necessarily  will  do,  that  which  he  has 
promised.  Now  what  does  he  actually  pledge  himself 
to  do?  In  the  most  solemn  manner,  he  declares 
that  he  will  be  with  his  disciples,  with  the  Apostolic 
College,  teaching,  *  all  days,  even  till  the  consumma- 
tion of-  the  world."  Such  is  the  solemn  declaration 
of  a  God,  who  can  do  all  things.  In  the  first  place, 
he  is  to  be  with  his  disciples  while  teaching ;  aiding 
and  comforting  them  in  the  execution  of  their 
arduous   duty,    and   hence,    those   who   receive   the 


CHARACTERISTICS    OF   THE    GUIDE.  255 

Divine  assistance  must  necessarily  teach  infallibly — 
then  the  disciples  whom  he  has^eent  to  teach  all 
things,  teach  with  infallible  certainty.  But  how 
long  is  he  to  be  with  them,  affording  them  aid  and 
comfort  ?  Until  the  consummation  of  the  world. 
Then,  the  disciples  are,  in  the  second  place,  to  teach 
at  all  times,  till  the  last  day  of  the  world.  They 
must,  moreover,  teach  all  nations.  Then  they  must 
teach  in  all  places  where  there  are  people  dwell- 
ing. Again,  they  are  to  teach  all  nations  all  things 
whatsoever  have  been  commanded.  Then  Jesus,  in 
order  that  his  promise  may  be  fully  redeemed,  must 
aid  them  in  the  teaching  of  each  and  every  thing 
provided  for  in  the  spiritual  constitution.  Now, 
whosoever  teaches  always  in  all  places  all,  things 
commanded,  under  Divine  direction,  and  by  Divine 
assistance,  teaches  necessarily  with  absolute  infalli- 
bility ;  therefore  the  Apostolic  College,  the  great 
guide  we  have  to  follow,  teaches  at  all  times,  in  all 
places,  with  infallible  certainty,  all  things  com- 
manded. And  for  the  same  reasons,  this  Apostolic 
College,  having  God  for  its  preceptor,  can,  at  no 
time,  in  no  place,  under  no  circumstances,  teach  to 
any  human  being  erroneous  doctrines,  or  inculcate 
bad  morals.  Here  then  is  the  great  infallible  guide 
that  will  conduct  us  into  the  kingdom  of  the  Messiah. 
"  Reason  itself  teaches  that  such  a  guide  should  be 


256  JUSTO    UCONDONO. 

infallible,  as  otherwise  it  would  be  useless  to  man. 
The  guide  is  to  instruct  all  nations  in  all  things  re- 
garding their  dearest  interest.  Then  are  all  nations  to 
receive  its  teaching,  and  act  according  to  the  same. 
For  when  Jesus  commanded  the  Apostles  to  teach, 
he  required  the  nations  to  hear,  and  receive  their 
teaching  with  implicit  confidence.  But  how  could 
God  compel  me  to  hear  and  obey  the  teaching  of  one 
who  may  himself  have  been  deceived,  and  conse- 
quently be  deceiving  others  ?  This  is  a  proposition 
inconsistent  with  reason,  since  a  just  i3rod  could 
never  have  exacted  homage  so  degrading  from 
intelligent  beings.  The  guide,  therefore,  which  he 
has  directed  us  to  follow,  whose  counsel  we  are  to 
obey,  is  necessarily  and  absolutely  infallible,  and 
thus  we  can  rely  upon  it  with  perfect  safety. 

"  This  infallibility,  however,  like  the  other  privi- 
leges possessed  by  the  teaching  church,  applies  to 
her,  not  in  her  individual,  but  corporate  capacity. 
For  she  received  the  charter  of  her  rights,  powers 
and  privileges,  from  the  hands  of  her  Divine 
Founder, — as  a  body,  and  not  as  a  person.  Be- 
cause, Jesus  did  not  say  to  John  personally  '  go  and 
teach,'  and  'behold  I  am  with  you  all  days,'  &c. ;  nor 
to  James  specially,  nor  to  Matthew.  He  addressed 
himself  to  them  collectively,  as  a  body  into  which  he 
had  previously  united  them.     Then  as  a  body  they 


CHARACTERISTICS    OF   THE    GUIDE.  257 

received  whatever  power  or  privileges  were  conferred 
upon  them  bj  the  charter  of  their  institution.  Hence 
it  follows  that  though  individual  members  of  this 
corporate  body  may  at  times  go  astray,  and  that  if 
they  have  done  so,  yet  the  apostolic  body  itself  can 
never  wander  from  its  legitimate  duties.  As  an 
united  conclave,  the  Apostolic  College  itself  can 
never  go  astray.  As  a  body,  the  teaching  Church 
cannot  instil  false  doctrines,  or  countenance  bad 
morals,  since  the  Almighty  himself  stands  pledged 
to  prevent  it.  As  a  whole,  the  instructing  Church, 
the  guide  to  the  kingdom  of  heaven,  is  the  immediate 
work  of  God,  instituted  by  him  to  effect  the  most 
weighty  ends,  which  could  never  be  realized  without 
the  attribute  of  infallibility.  Hence  it  becomes  the 
affair  of  God  himself.  He  must  sustain  the  result  of 
his  own  labor, — and,  under  no -possible  supposition, 
can  he  abandon  it,  or  allow  the  guide  instituted  by 
himself,  to  lead  men  astray.  It  is  true  that  the 
instruction  is  practically  imparted  by  individuals; 
but  those  individuals  teach,  in  the  name  and  by  the 
authority,  the  identical  doctrine  of  the  Apostolic 
College.  Now,  so  long  as  they  teach  in  this  manner, 
they  teach  infallibly,  since  it  is  the  teaching  of  the 
body  corporate  itself.  But  when  they  attempt  to 
instruct  in  their  own  name,  and  in  conformity  with 

their    own    individual   views,    at  that   moment   the 

22* 


258  JUSTO   UCONDONO. 

heavenly  spirit  is  gone,  and  they  cease  to  be  infal- 
lible guides." 

"I  have  now,"  continued  Xavier,  "explained  to 
you  the  great  charter  of  the  kingdom  established  by 
Jesus  of  Nazareth.  It  is  the  invaluable  guide  be- 
queathed to  man  on  earth,  to  conduct  him  safely  into 
the  regions  of  heaven.  I  shall  briefly  recapitulate 
its  principal  features,  that  you  may  the  more  readily 
perceive  the  divinity  of  its  character,  and  thus  be 
impelled  to  act  in  accordance  with  its  instructions — 
'Go  and  teach  all  nations.'  It  has  the  privilege  of 
teaching  all  nations,  and  teaching  them  all  things 
commanded,  with  the  same  infallible  success  with 
which.  Jesus  taught  when  on  earth;  for  he  says, 
'  behold  I  am  with  you  till  the  consummation  of  the 
world.'  And  all  nations  are  consequently  bound  to 
hear  this  guide  with  the  same  deference  with  which 
they  would  hear  Jesus  Christ  himself  were  he  to 
return  to  the  earth.  And  any  one  refusing  to  hear 
this  guide,  refuses  to  hear  his  Saviour.  This  body  is 
to  instruct  the  people  of  all  ages,  and  of  all  coun- 
tries, in  each  and  every  thing  connected  with  their 
spiritual  welfare;  and  this  is  its  duty,  not  for  a 
season,  but  until  the  consummation  of  the  world. 

"Thus  the  whole  world,  at  present  and  in  the 
future  is  embraced  under  the  jurisdiction  of  this 
Almighty  institution,  under  this  one,  holy,  Catholic, 


CHARACTERISTICS    OF  THE    GUIDE.  259 

Apostolic,  perpetual  and  infallible  College,  or  teach- 
ing ministry.  This  body  is  by  far  the  most  import- 
ant that  ever  has,  or  ever  will  appear  upon  the  earth. 
It  is  for  this  institution  alone,  that  kingdoms  and 
nations  exist.  To  aid  the  Church  in  accomplishing 
the  designs  of  Heaven,  "empires  rise  and  fall,  nations 
appear  and  disappear  from  the  face  of  the  world. 
As  soon  as  the  destiny  of  God's  spiritual  empire 
shall  be  accomplished,  at  that  moment,  the  world  will 
undoubtedly  cease  to  be." 

"Great  priest  of  the  Almighty,"  exclaimed  Prince 
Justo,  "  your  doctrine  is  worthy  of  the  God  of  the 
Christians.  How  intelligible,  how  secure,  how  logi- 
cal are  the  principles  on  which  are  based  the  dogmas 
which  you  avow  and  expound.  Surely,  if  the  God 
of  Nature  has  designed  to  instruct  man,  this  is  the 
doctrine  which  our  hearts  and  minds  tell  us  he  would 
have  established.  Heaven  has  undoubtedly  sent  you 
amongst  us  to  dispel  our  errors,  and  terminate  our 
protracted  difficulties.  The  principles  upon  which 
the  modern  Christians  have  proposed  to  work,  seem, 
even  to  our  uncultivated  minds,  to  consist  in  the 
advocacy  of*  division,  dissolution  and  destruction. 
The  book  which  they  hand  us  as  a  never-failing 
guide  to  eternal  safety,  is  incomprehensible  to  our 
judgment,  and  the  uncertainty  and  doubt  attached 
to  its  passages  are  aggravated  by  the  fact,  that  we 


260  JUSTO   UCONDONO. 

are  forbidden  the  aid  of  a  tutor  and  interpreter,  and 
are  told  to  trust  to  the  promptings  of  common  sense, 
when  it  is  palpably  unequal  to  such  a  task.  Such  a 
theory  "would  necessarily  cause  doubt  and  division, 
and  ultimate  ruin  even  amongst  the  angels  of  God. 
And  the  heterogeneous  condition  of  the  elements  of 
this  new  Christianity  attest  the  unsoundness  of  the 
bases  on  which  it  has  been  wrought. 

"But  how  beautiful  and  sublime  the  principle  you 
hold  forth  to  us  as  the  basis  of  the  Apostolic  Church. 
How  consonant  with  the  nature  of  God,  how  con- 
formable to  the  character  of  his  operations  !  God  is 
one  !  And  this  wonderful  feature  of  unity  pervades 
every  province  of  the  universe.  One  sun  rules  the 
day :  one  moon  presides  ever  the  night :  one  supreme 
power  directs  and  governs  all  the  heavenly  bodies ! 
And  yet  the  influence  of  that  one  principle  is  at  the 
same  time  universal,  extending  itself  to  the  meanest 
as  well  as  to  the  highest  objects  in  nature,  at  all  times, 
and  in  all  places.  Such  is  the  principle  you  offer  as 
the  basis  of  the  teaching  church,  instructing  by  the 
authority  of  God.  It  is  one,  infallible  and  universal ; 
hence  necessarily  conservative,  like  God  its  author — 
comprehensible  alike  to  the  acute  and  stolid  under- 
standing, and  fully  equal  to  the  necessities  of  all. 
We  have  before  us  the  sublime  spectacle  of  men 
congregated   together*  from  the  extremities  of  the 


CHARACTERISTICS   OF   THE   UUIDE.  261 

earth,  differing  in  birth,  language,  education,  man- 
ners, prejudices  and  nationality,  and  in  other  respects 
so  widely  separated  as  scarcely  to  have  the  semblance 
of  a  common  race.  Yet  in  their  belief  in  the  dogmas 
of  faith,  and  in  their  conviction  of  the  rules  of  prac- 
tical morality,  they  are  all  sympathetically  one, — 
firm  in  the  persuasion  of  their  common  creed,  and 
attesting,  the  sincerity  of  their  opinions  by  the 
actions  of  their  daily  lives.  It  is  indeed  a  sight 
■worthy  of  the  great  Creator.  And  it  is  but  the 
application  of  the  principle  you  have  urged,  the 
doctrine  of  the  Almighty  himself." 


262  JUSTO   UCONDONO. 


CHAPTER    XVIII. 

CONFIRMATION   OF    THE    CHARTER. 

The  Charter  is  confirmed  on  Pentecost.  Inauguration  of  the 
Church.  Luke's  version  thereof.  We  find  it,  on  this  occasion, 
to  be  One,  Holy,  Catholic,  Apostolic,  Infallible  and  Perpetual. 
All  nations  represented  in  Jerusalem,  at  the  time  of  this  great 
event.  The  first  teaching  of  the  Apostles.  Their  first  converts. 
The  first  Council  of  the  Church — a  model  for  future  ages.  All 
subsequent  Councils  have  acted  in  a  similar  manner.  The 
Apostles  preach  the  Gospel  in  different  countries.  They  ap- 
point assistants,  successors  and  ministers  of  the  word.  Their 
Judicial  powers  exercised  on  other  occasions. 

"I  rejoice  exceedingly,  great  Prince,"  answered 
Xavier,  "  that  you  have  so  well  understood,  and  so 
correctly  appreciated  the  great  institution,  established 
by  Jesus  of  Nazareth  in  behalf  of  the  human  race. 
But  you  have  contemplated  it  only  in  the  abstract. 
Let  us  now  more  closely  inspect  it,  and  view  its 
practical  working.  Hitherto  we  have  only  seen  the 
outer  walls  of  this  magnificent  structure.  We  shall 
now  enter  its  very  sanctuary,  and  stand  in  the  holy 
of  holies. 

"  The  Church  was  now  founded.  The  Charter 
had  been  granted.  Its  powers,  prerogative,  and 
duties  had  been  accurately  defined.  The  Executive 
had  been  appointed.     But  as  yet  it  had  not  gone  into 


CONFIRMATION   OE  THE   CHARTER.  263 

operation.  Like  the  subject  of  Ezechiel's  vision,  it 
was  waiting,  that  the  Spirit  of  God  should  breathe 
upon  it.  Jesus  had  withdrawn  from  his  disciples. 
They  were  melancholy  and  sorrowful  orphans  ;  a  for- 
lorn flock,  no  longer  gladdened  by  the  visible  presence 
of  its  shepherd.  It  was  now  time  that  their  master 
should  redeem  his  promise  of  sending  to  them  that 
salutary  and  invigorating  balm,  the  spirit  of  truth, 
which  was  henceforth  to  abide  with  them  for  ever. 
This  he  did,  when  the  days  of  the  Pentecost  were 
fulfilled,  in  a  most  solemn  and  impressive  manner. 
"  The  Pentecost  commemorated  the  promulgation 
of ,  the  ancient  law  on  the  heights  of  Sinai.  It  was 
a  fit  occasion  to  confirm  and  ratify  the  charter  of  the 
new  law,  and  solemnly  to  inaugurate  the  governors 
of  the  new  kingdom.  This  was  done  amid  the  har- 
monious sounds  and-  the  propitious  winds  of  heaven. 
On  this  day  Jesus  of  Nazareth  stamped  his  work 
with  the  seal  of  his  Divinity.  From  this  hour  the 
Church  dates  her  birth,  and  begins  to  exercise  her 
functions  and  powers.  Consequently,  on  this  day 
must  we  find  her,  what  she  was  to  be,  what  she  now 
is,  and  what  she  shall  continue  to  be  until  the  termi- 
nation of  ages.  But  she  must  be,  as  we  have  said, 
One,  Holy,  Catholic,  Apostolic,  Infallible  and  Per- 
petual. Let  us  see  if  such  she  was  on  the  day  of 
Pentecost. 


264  JUSTO   UCOND0NO. 

"  Luke,  the  first  historian  of  the  Church,  though 
not  an  eye-witness  of  the  events  of  this  sacred 
festival,  was  a  cotemporary  and  familiar  friend  of 
eye-witnesses,  and  has  left  us  a  graphic  account  of 
the  solemn  inauguration  of  the  ministers  and  of 
the  kingdom  of  the  Messiah,  and  of  the  imme- 
diate resulting  consequences.  The  following  are 
his  words. 

"  'And  when  the  days  of  Pentecost  were  accom- 
plished, they  were  all  together  in  the  same  place, 
and  suddenly  there  came  a  sound  from  heaven,  as 
of  a  mighty  wind .  coming,  and  it  filled  the  whole 
house  where  they  were  sitting.  And  there  appeared 
to  them  parted  tongues  as  it  were  of  fire,  and  it  set 
upon  every  orie  of  them;  and  they  were  all  filled 
with  the  Holy  Ghost,  and  they  began  to  speak  with 
divers  tongues,  according  as  the  Holy  Ghost  gave 
them  to  speak.  Now  there  were  dwelling  at  Jerusa- 
lem, Jews,  devout  men  out  of  every  nation  under 
heaven.  And  when  this  was  noised  about,  the  multi- 
tude came  together,  and  were  confounded  in  mind, 
because  that  every  one  heard  them  speak  in  his.  own 
tongue.  And  they  were  all  amazed,  and  wondered, 
saying  :  behold  !  are  not  all  these  Galileans  ?  And 
how  have  we  heard,  every  man  our  own  tongue, 
wherein  we  were  born  ?  Parthians  and  Medes  and 
Elamites,    and   inhabitants  of  Mesopotamia,  Judea, 


CONFIRMATION    OF   THE   CHARTER.  265 

and  Cappadocia,  Pontus  and  Asia,  Phrygia  and 
Pamphilia,  Egypt  and  the  parts  of  Lybia  about 
Cyrene,  and  strangers  of  Rome,  Jews  also  and 
proselytes,  Cretes  and  Arabians,  we  have  heard 
them  speak  in  our  own  tongues  the  wonderful  works 
of  God.' 

"  Here  is  a  faithful  account  of  the  spectacle  which 
the  Church  of  Jesus  presented,  at  the  very  moment 
when  she  sprung  into  active  life.  And  you  will  find 
her  at  this  first  hour  of  her  existence,  precisely  that 
which  she  now  is,  One,  Holy,  Catholic,  Apostolic 
and  Infallible.  And  she  exercises  her  high  functions 
in  the  same  manner  on  the  first  Pentecost  of  her 
being,  as  she  does  at  the  Pentecost  of  our  time, — by 
announcing  the  word  with  authority  from  on  high, 
calling  upon  the  people  to  believe,  to  do  penance,  and 
to  be  baptized.  And  the  nations  answer  by  receiving 
baptism  after  the  manner  of  the  multitude  of  Jerusa- 
lem, who  were  first  addressed  by  Peter. 

"  The  Church  on  the  first  Pentecost  was  eminently 

One.     They  are  all  congregated  in  the  same  house, 

forming  one  moral  body,  dwelling  under  one  roof. 

And  this  one  body  receives  miraculously  the  same 

supernatural  gifts,  the  same  powers  and  privileges : 

for  the  'fiery  tongues  sat  on  every  one  of  them.' 

'And  they  were   all  filled  with   the   Holy  Ghost.' 

'And   they  began   to   speak  with   divers   tongues.' 
23 


266  JUSTO   UCUNDONO. 

Therefore  this  one  undivided  and  indivisible  body 
is  also  one  as  to  its  gifts,  powers  and  privileges. 
Peter  received  the  plenitude  of  the  Holy  Spirit,  and 
John  and  James  and  the  rest;  but  the  plenitude 
of  the  Holy  Spirit  implies  all  power  and  wisdom  to 
act,  teach  and  rule,  but  since  they  are  one  corporate 
body,  and  as  such  have  received  their  power  and 
wisdom,  they  can  act,  teach  and  rule  only  in  their 
corporate  capacity.  Now,  if  they  act  as  a  corpora- 
tion, they  are  necessarily  one  in  rule  and  govern- 
ment; in  belief  and" teaching;  in  their  aims,  ends 
and  objects.  Each  and  all  teach  what  they  have 
received;  but  each  and  all  have  received  the  same 
things,  namely,  the  plenitude  of  the  Holy  Spirit; 
therefore  each  and  all  teach  the  same  things,  and 
teaching  all  of  them  alike,  their  teaching  must  be 
one.  And  those  who  receive  this  teaching,  receive 
and  believe  all  things  taught.  Hence  the  believers 
also  are  one.  Hence  the  great  characteristic  of  the 
Church,  unity  of  its  teachers,  of  its  teaching,  and 
of  the  people  taught  by  it.  And  such  is  actually 
the  spectacle  which  the  Church  exhibits  on  the  first 
day  of  Pentecost. 

Luke  affirms  moreover  that  this  one  corporate  body 
persevered  in  holy  exercises,  "  and  they  were  perse- 
vering in  the  doctrine  of  the  Apostles  and  in  the  com- 
munion of  breaking  of  bread,  and  in  prayer."     The 


CONFIRMATION  OF  THE   CHARTER.  267 

doctrine  of  the  Apostles  was  holy,  for  they  delivered 
the  things  which  the  Holy  Spirit  had  inspired  them, 
and  the  teachers  were  holy,  for  the  Holy  Spirit  had 
filled  them  all; — therefore  the  teachers,  and  the 
things  taught,  and  the  people  who  persevered  in 
this  doctrine,  were  all  holy.  Besides,  the  breaking 
of  bread  and  prayer,  were  eminently  holy  exercises ; 
hence  the  second  characteristic  of  the  Church, 
holiness,  was  fully  exhibited  in  her  on  the  day  of 
Pentecost. 

"  Her  third  feature,  Apostolicity,  was  equally 
conspicuous.  The  Apostles  were  then  confirmed 
in  their  station  and  office.  They  were  the  recipients 
of  the  favors,  gifts  and  graces  of  the  powers  and 
privileges  conferred  by  the  Holy  Spirit.  They  were 
the  actors  and  sole  regulators  of  the  Infant  Church. 
Hence  it  was  emphatically  Apostolic,  in  every  sense 
of  the  word,  on  the  memorable  day  of  Pentecost. 

"  Strange  as  it  may  seem,  she  was  even  Universal 
in  this  first  day  of  her  existence,  inasmuch  as  the 
nature  of  things  could  allow.  Luke  seems  to  have 
felt  the  importance  of  this  great  characteristic. 
Hence  he  has  taken  special  pains  in  enumerating 
the  nations  which  were  at  the  time  represented  in 
Jerusalem ;  and  we  find  that  every  nation  of  the 
then  known  world  was  represented  individually  in 
the  holy  city.     The  masses  were  attracted  by  the 


268  JUSTO   UCUNDONO. 

mysterious  phenomena  attending  the  organization 
of  the  new  kingdom.  They  gathered  around  the 
house  where  the  Apostles  tarried,  Peter  addressed 
them  on  the  spot  at  the  same  time,  and  with  such 
effect,  that  they  exclaimed  with  one  accord,  'What 
shall  we  do,  men  and  brethren  V  And  three  thousand 
were  on  that  day  added  to  the  Church.  These  were 
gathered  from  that  multitude  which  spoke  all  dialects 
under  Heaven,  and  embodied  people  of  every  clime 
on  the  earth :  hence  the  Church  as  exhibited  on 
Pentecost  is  strictly  and  literally  Universal. 

"  But  in  an  especial  manner  is  the  Church  of  the 
Pentecost  Infallible.  Parted  tongues  sit  on  each 
of  the  Apostles,  'and  all  are  filled  with  the  Holy 
Ghost/  In  virtue  of  this,  they  converse  in  all 
languages  under  Heaven,  and  are  enabled  to  move 
the  hearts  of  hardened  sinful  men.  Then  they  act 
under  the  influence  of  the  Holy  Spirit;  but  who- 
ever acts  under  such  power,  necessarily  acts  with 
infallibility,  acting  as  they  do  under  the  guidance 
of  infinite  wisdom,  which  can  neither  deceive  nor 
be  deceived.  Hence  infallibility  is  the  birthright 
arising  from  the  very  nature  of  the  Church  as  con- 
stituted on  the  day  of  Pentecost.  But  whatever  is 
inherent  in  her  being  can  never  be  separated  from 
her.     Hence  she  is  absolutely  infallible. 

"  Here,    then,   we    have    the    Church    from    the 


CONFIRMATION  OF  THE   CHARTER.  269 

account  of  Luke,  literally  One,  Holy,  Catholic, 
Apostolic  and  Infallible.  From  these,  as  well  as 
from  the  nature  of  her  functions,  perpetuity  neces- 
sarily flows.  She  is  to  teach  all  nations.  Then 
she  must  give  instruction  to  the  last  nation  that 
is  to  appear  upon  this  earth,  and  to  the  last 
individual  of  that  nation.  But  the  last  nation, 
and  its  last  individual,  will  only  appear  at  the  end 
of  the  world ;  therefore  will  she  teach  until  the  end 
of  the  world ;  to  do  which  the  Church  must  neces- 
sarily be  perpetual.', 

"I  would  now  ask  you,"  continued  Xavier,  "to 
contemplate  that  glorious  institution,  charged,  com- 
missioned and  empowered  to  instruct  mankind  in 
the  science  of  heavenly  knowledge.  There  stand 
the  twelve  Apostles,  filled  with  the  Holy  Spirit,  in 
all,  One,  Holy,  Catholic,  Apostolic,  Infallible  and 
Perpetual  body,  the  teachers;  whilst  before  them 
present  themselves  all  nations,  in  the  persons  of 
their  representatives,  as  listeners  and  scholars. 
Before  them,  Peter  rises,  surrounded  by  the  eleven, 
and  lifting  up  his  voice,  he  addresses  the  mighty 
multitude.  He  speaks  to  them  in  the  name  of  all, 
for  he  is  their  acknowledged  chief.  How  beautifully, 
how  forcibly  in  this  first  function  of  the  Church,  is 
her  Unity  exemplified!    Peter  speaks,  and  all  assent. 

The  doctrine  of  Peter  is  the  doctrine  of  John,  and 
23* 


270  JUSTO   UCUNDONO. 

James,  and  the  rest.  No  division,  no  schism,  no 
secession,  no  discord  or  opposition  is  whispered 
amongst  them.  Peter  briefly  explains  to  the  whole 
multitude  the  plan  of  redemption  for  which  Jesus 
came  into  this  world :  the  whole  economy  of  grace 
which  he  has  established  on  earth;  his  life  and 
death ;  and  their  result  upon  the  human  race.  This 
the  Apostle  did  in  precisely  the  same  manner,  and 
by  the  same  authority,  by  which  we  are  now  explain- 
ing them  to  you,  and  by  which  we  have  explained 
them  to  many  thousand  Japonians.  You  already 
know  the  results  of  this  first  teaching  of  the  Church. 
"  And  the  course  pursued  by  that  multitude,  the 
first  disciples  of  the  Apostles,  the  earliest  services 
of  the  teaching  church,  is  equally  beautiful  and  cha- 
racteristic, and  serves  as  a  just  model  for  all  future 
ages.  With  humble  and  docile  hearts  they  present 
themselves  before  the  Apostolic  College,  exclaiming 
with  one  voice,  'What  shall  we  do,  men  and  brethren  V 
No  self-conceit,  no  private  judgment  is  here  thought 
of,  or  resorted  to.  Like  meek  and  humble  scholars, 
they  inquire  of  their  teachers  what  they  shall  do  in 
order  that  they  may  be  saved.  With  confiding 
hearts  and  liberal  minds  they  come  to  learn  these 
sublime  truths,  which  their  imperfect  understandings 
could  never  unassisted  have  fathomed.  And  with 
corresponding   simplicity   and   frankness,    they   are 


CONFIRMATION   OF   THE   CHARTER.  271 

informed  what  to  do,  and  shown  what  to  avoid,  to 
obtain  eternal  life." 

"Here,"  said  Xavier,  "you  have  a  brief  but 
truthful  view  of  the  practical  working  of  the  great 
system  of  eternal  salvation  which  the  God-man  came 
down  from  heaven  to  establish.  It  is  a  method 
plain  and  simple,  yet  powerful  and  efficacious.  The 
Apostolic  Church  is  the  exclusive  guardian  of  this 
Divine  establishment.  It  is  the  legislator,  ruler 
and  judge  of  the  new  kingdom.  From  it  emanates 
all  power  and  all  authority.  But  the  Apostles  are 
aided  in  their  ministry,  by  many  functionaries.  But 
they  all  act  only  by  virtue  of  the  power  which  they 
receive  from  this  great  corporation.  Thus  when  the 
number  of  the  faithful  augmented,  the  Apostles 
appointed  seven  deacons  as  subordinate  ministers,  to 
aid  and  assist  them  in  the  performance  of  their 
duties.  In  like  manner  they  appointed  and  ordained 
ministers  of  the  word.  The  faithful  people  received 
them  as  ambassadors  of  the  great  body,  and  heard 
and  obeyed  them  as  they  would  have  done,  had 
they  been  harangued  and  besought  by  the  Apostles 
themselves.  It  is  in  virtue  of  such  a  commission  as 
this  that  myself  and  colleagues  are  here  before  you. 
We  come  to  you  in  the  name  and  by  the  authority  of 
the  Church  founded  by  Jesus.  We  can  produce  before 
you  the  credentials  of  our  appointment  to  this  mis- 


272  JUSTO   UCUNDONO. 

sion,  and  we  claim  of  you  obedience  and  submission 
to  us,  in  the  name  of  that  Church,  which  has  said, 
*  he  that  hears  you,  my  ministers,  hears  me  ;  and  he 
that  despises  you,  despises  me.'  " 

"Here,  then,"  continued  Xavier,  "you  have  an 
infallible  means  of  ascertaining  and  distinguishing 
the  true  minister  of  God,  from  the  intruder.  If  any 
one  thus  presents  himself  before  you,  demand  of 
him  his  credentials.  Make  him  prove  to  you  that 
he  comes  in  the  name  and  by  the  authority  of  the 
One,  Holy,  Catholic,  Apostolic,  Infallible,  Perpetual 
Church,  the  only  authorized  organ  of  heaven  upon 
earth  ?  If  he  presents  himself  in  any  other  name, 
or  by  any  other  authority,  receive  him  not,  for  he 
brings  to  you  not  the  words  of  life,  but  those  of 
death  eternal. 

"In  a  manner  similar  to  this,  did  the  body  cor- 
porate maintain  itself.  When  Judas  went  his  own 
way  from  them,  the  Apostolic  College,  by  virtue  of 
that  plenitude  of  power  which  they  had  received 
from  him  who  possesses  all  power,  chose  Matthias 
in  his  place,  who  being  incorporated  with  the  re- 
mainder, thus  became  one  of  the  twelve.  And  in 
this  manner  has  the  Apostolic  College  been  per- 
petuated until  the  present  day,  and  thus  until  the 
end  of  time  will  it  continue  to  be  replenished,  for  it 
is  to  last  forever. 


CONFIRMATION   OF  THE   CHARTER.  273 

"Not  only  are  the  Apostles  the  directors  and 
guardians  of  the  new  establishment,  they  are  pre- 
eminently the  judges,  by  whom  all  matters  of  differ- 
ence and  dispute  are  to  be  adjusted.  Luke  has  left 
us  an  account  of  the  action  of  the  College  in  its 
judicial  capacity,  when  for  the  first  time  it  became 
necessary  to  constitute  itself  into  a  court  of  justice, 
to  investigate  and  decide  upon  a  controverted  matter 
within  its  sphere.  For  even  in  the  days  of  the 
Apostles  themselves,  differences  of  opinion  arose. 
At  the  time,  the  point  in  dispute  was, — the  question 
originated  by  the  Jewish  converts,  whether  the  con- 
verted Gentiles  were  not  bound  to  submit  to  the  law 
of  circumcision.  This  the  latter  denied.  Both 
parties  maintained  their  opinions,  and  advanced 
their  views  with  firmness  and  zeal ;  in  doing  which, 
they  but  exercised  a  right,  until  the  court  of  appeal 
should  pronounce  its  verdict.  The  whole  matter  was 
referred  to  the  Apostolic  body,  in  Jerusalem,  the  city 
of  peace.  There  then  did  they  assemble,  discussing 
the  subject  in  debate,  and  ending  their  deliberations 
by  the  annunciation  of  a  solemn  decree :  i  It  has 
seemed  good  to  the  Holy  Ghost  and  to  us,  to  lay  no 
further  burden  upon  you,  our  brethren  of  the  Gen- 
tiles in  Antioch,  in  Syria,  and  Cilicia,  further  than 
that  you  abstain  from  sacrifices  offered  to  idols,  from 
blood,  from  things  strangled,  and  fornication.'     The 


274  JUSTO   UCUNDONO. 

crime  of  fornication  was  not  understood  by  the  Gen- 
tiles, hence  its  place  in  this  decree.  The  abstinence 
from  blood  was  a  temporary  ordinance,  to  accustom 
the  converts  from  Paganism  to  a  new  order  of  things, 
and  to  cause  them  to  forget  the  old  law. 

u  The  Apostolic  College  authoritatively  decides 
the  matter,  citing  the  power  upon  which  they  act, 
'It  has  seemed  good  to  the  Holy  Ghost  and  to  us.' 
The  Holy  Ghost  then  aided  and  assisted  them  in 
this,  the  first  exercise  of  that  authority  which  had 
been  conferred  upon  them  by  the  charter  of  Mount 
Olivet.  As  the  Holy  Ghost  is  pledged  to  remain 
with  them  forever,  to  guide  them  in  all  truth,  he 
has  since  assisted  them  on  similar  exigencies,  and 
must  continue  to  do  so  until  the  end  of  the  world. 

"By  this  first  council  of  the  Church,  she  has 
established  a  judicial  mode  of  action  in  the  matters 
of  faith,  morals  and  discipline,  of  whatever  kind  or 
nature  they  may  be;  to  which  form  she  has  faith- 
fully adhered  in  all  after  ages.  The  formula 
adopted  by  the  first  and  the  last  council,  in  deciding 
upon  dogmas  or  rules  of  practice  will  be  found  to 
be  substantially  the  same.  And  on  the  occasion  re- 
lated, the  heated  disputants  had  virtue  enough  to 
receive  the  decision  with  humble  and  silent  submis- 
sion. The  Church  speaks,  and  all  is  ended.  The 
sentence  is  pronounced,  and  the  parties  meet  each 


CONFIRMATION   OF  THE  CHARTER.  275 

other  on  former  terms.  Had  this  submissive  wisdom 
of  the  first  believers  descended  to  after  ages,  there 
would  now  be  but  one  fold  and  one  shepherd  instead 
of  the  motley  crowd  that  follow  the  name  of  Jesus. 

"  This  mode  of  procedure  in  matters  of  disputed 
faith  and  morals,  adopted  by  the  Council  at  Jeru- 
salem, has  been  followed  by  the  Church  in  all  sub- 
sequent ages.  The  Arian  heresy  was  thus  met, 
examined  and  condemned.  The  Nestorians,  Euty- 
chians,  Donatists,  and  others,  were  in  this  manner 
adjudged  and  denounced  by  the  same  authority  which 
had  pronounced  sentence  on  the  erratic  Christians 
of  the  first  age  of  the  Church.  And  as  often  as  new 
difficulties  may  arise  in  the  belief  or  practice  of  the 
authorized  religion  of  heaven,  this  same  means  will 
be  the  only  and  ultimate  resort,  so  long  as  the  world 
is  in  existence. 

"  Out  of  Judea,  the  operations  of  the  Church 
were  conducted  in  a  similar  way.  c  And  they  went 
forth,'  says  the  historian  Mark,  '  preaching  every 
where,  the  Lord  working  with  them,  and  confirming 
the  word  with  signs  following.'  Whilst  Peter  taught 
the  people  of  India,  and  Syria,  and  of  Rome,  Paul 
taught  in  lesser  Asia,  Greece,  and  as  far  as  Spain. 
Andrew  penetrated  into  Scythia;  Thomas  and 
Bartholomew  into  Parthia  and  India,  and  so  of  the 
rest,  all  instructing  the  nations  by  word  of  mouth, 


276  JUSTO   UCUNDONO. 

not  by  tracts  or  Bibles.  The  same  acts  were  per- 
formed by  thek"  successors,  whom  they  selected  to 
follow  them  in  virtue  of  the  charter,  and  after  the 
fashion  of  the  Council  at  Jerusalem.  Concerning 
this  appointment  of  successors,  the  historian  Luke, 
says,  6  they  ordained  them  priests  in  every  Church.' 
Tor  this  cause,'  says  Paul  to  Titus,  'I  left  thee  in 
Crete,  that  thou  should'st  set  in  order  the  things 
that  are  wanting,  and  should'st  ordain  priests  in 
every  city,  as  I  have  appointed  thee.'  And  to 
Timothy,  he  says,  '  the  things  that  thou  hast  heard 
of  me  amongst  many  witnesses,  the  same  commit 
thou  to  those  faithful  men,  who  shall  be  able  to 
teach  others  also.' 

"Now  we  do  know  from  history,  that  these 
faithful  men,  successors  of  the  first  teachers,  have 
actually  taught  by  word  of  mouth,  the  Egyptians, 
Ethiopians,  Persians,  Franks,  Germans,  Sclavonians, 
and  likewise  the  people  of  Russia,  Poland,  Hungary, 
England,  Ireland,  and  the  new  world.  In  a  word, 
they  have  taught  all  nations  under  heaven,  and  are, 
at  this  very  moment,  engaged  in  the  same  great  and 
glorious  task,  laboring  with  equal  zeal,  and  with 
perhaps,  commensurate  success,  as  this,  your  own 
Japan,  will  testify  on  this  very  day. 

"  The  judicial  functions  granted  her  ministers  by 
the  Church,  are  alike  exercised  in  other  and  in  all 


CONFIRMATION   OF   THE   CHARTER.  277 

places ;  as  at  Jerusalem ;  at  Constantinople ;  at 
Nice,  Ephesus,  and  Chalcedon;  at  Rome;  every- 
where indeed,  are  their  proceedings  summary  and 
positive,  as  become  the  exponents  of  a  Supreme 
power.  And  from  their  decisions  there  can  be  no 
appeal,  being  as  they  are,  the  acts  of  an  authority, 
which  can  neither  deceive  nor  be  deceived,  and 
which,  as  such,  has  ever  been  regarded  by  the  Chris- 
tian world." 

"Here  then,"  continued  Xavier,  "you  have  made 
clearly  and  truthfully  manifest,  that  in  which  con- 
sists the  secure  and  never-failing  guide,  appointed 
by  the  Almighty  to  direct  man  into  the  path  of 
truth .  and  righteousness,  through  which  he  may  be 
conducted  to  the  portal  of  the  eternal  kingdom  of 
heaven.  This  guide  was  proclaimed  and  established 
by  Jesus  before  he  ascended  into  heaven,  and  God 
solemnly  confirmed  it  on  the  day  of  Pentecost. 
This  guide  was  adopted  by  the  apostles,  and  fol- 
lowed by  the  whole  Christian  world  for  fifteen 
hundred  years,  without  a  dissenting  voice.  It  is 
still,  the  one,  only  safe  guide  of  the  majority  of 
those  who  have  adopted  the  doctrine  of  the  Chris- 
tian dispensation. 

24 


278  JUSTO  UCUNDONO. 

CHAPTER    XIX. 

IMMUTABILITY   OF   THE   GUIDE. 

As  the  teaching  Church  was  the  Guide  established  by  Jesus,  none 
but  He  could  change  it.  When  did  He  change  it  I  The  Guide 
intended  for  all  must  be  adapted  to  all.  Such  is  not  the  Bible, 
but  such  is  the  teaching  Church,  which  is  suited  to  all  capaci- 
ties, and  fit  for  all  countries.  It  is  the  simple  and  natural  way 
to  learn  the  truth.  The  Church  gives  character  to  the  Scrip- 
tures— hence  are  the  Protestants  obliged  to  follow  it,  in  spite 
of  themselves.  She  only  is  its  guardian,  and  hence  its 
expounder. 

"Undoubtedly,"  exclaimed  the  Jaco,  "the  guide 
you  hold  out  to  us,  is  the  guide  of  nature.  Its 
operations  are  simple,  natural,  direct  and  necessarily 
safe.  Nature  prompts  the  child  to  obey  the  instruc- 
tions of  the  parent,  and  the  scholar  to  improve  by 
the  instruction  of  the  master ;  and  in  the  sight  of 
Heaven,  what  are  we,  but  mere  children,  unable  to 
distinguish  our  right  hand  from  our  left  ?  What 
course  more  natural  or  more  appropriate  for  us  than 
to  listen  and  to  obey,  the  kindly  governors  whom 
our  great  Parent  has  sent  us  from  heaven,  in  the 
person  of  his  Church,  to  lead  us  into  the  ways  of 
safety  and  truth  ?  Surely,  it  ill  becomes  a  child  to 
dispute  with  his  parent,  or  the  scholar  with  his 
preceptor.     What  then  is  the  book  which  they  have 


IMMUTABILITY   OF  THE   GUIDE.  279 

placed  in  our  hands,  compared  with  this  simple, 
rational,  and  secure  guide  ?  The  book  might,  per- 
haps, answer  philosophers  and  sophists,  who  love  to 
wrangle  and  dispute  on  trivial  points,  and  to  tread 
obscure  and  impracticable  paths ;  but  the  sincere 
inquirer,  the  earnest  lover  of  truth,  must  rejoice  in 
following  the  great  infallible  guide  which  you  have 
demonstrated  unto  us,  and  which  nature  prompts  us 
to  hear  and  obey." 

"  It  is  an  admitted  fact,"  continued  Xavier,  "that 
this  guide  was  first  established  by  Jesus,  and  exclu- 
sively adopted  and  followed  by  the  whole  Christian 
world  for  many  centuries.  Now  what  Jesus  has 
established,  no  one  has  the  right  to  change  or 
abrogate,  but  himself.  Now  Jesus  has  established 
the  Christian  Church.  None,  therefore,  but  he,  can 
alter,  amend,  or  annul  it,  or  substitute  another  in  its 
place.  If  then  the  ancient  guide  has  been  discarded 
for  another  one,  as  the  modern  Christians  contend, 
it  remains  for  them  to  show  unto  us, — when  Jesus 
of  Nazareth  has  amended  the  old  method  of  learning 
his  revelations,  and  at  what  time  he  introduced  the 
new  mode,  when  he  did  revoke  the  solemn  charge 
he  made  his  disciples,  '  Go  and  teach  all  nations,' 
commanding  them  instead,  to  distribute  the  Bible,  in 
short,  when  he  changed  the  first  method  of  instruct- 
ing the  people  for  another  one, — at  what  particular 


280  JUSTO    UCUNDONO. 

time  the  change  was  effected — under  what  circum- 
stances, in  what  manner,  and  for  what  cause  was  it 
introduced. 

"  But  I  go  yet  further,  and  assert  that  Jesus  could 
not  have  introduced  the  system  of  the  Bible,  inas- 
much as  he  could  not  have  instituted  as  a  guide  for 
man  that  which  is  altogether  inadequate  to  the 
fulfilment  of  the  ends  and  purposes  for  which  it  was 
designed.  We  have  already  seen  that  the  Bible 
lacks  many  essential  requisites  to  constitute  a  fair 
and  adequate  criterion,  by  which  the  principles  and 
standard  of  morality  may  be  governed.  Since  every 
class  of  people  was  to  be  guided  into  the  kingdom  of 
the  Messiah,  it  was  necessary  that  the  guide  should 
suit  the  capacities,  and  be  adapted  to  the  various 
conditions,  and  moreover  be  within  the  reach  of  all. 
Such  is  not  the  Bible,  as  we  have  seen,  but  such  is, 
emphatically,  the  teaching  Church.  How  then 
could  Jesus  have  substituted  the  Bible  for  the  Church  ? 
The  latter,  as  I  have  said,  is  suited  to  the  capacities 
of  all.  All  can  listen  to  its  instructions,  and  obey 
its  admonitions,  even  the  most  ignorant  of  men,  and 
that  too  with  perfect  safety.  For  they  would  listen 
unto  those,  of  whom,  Jesus  has  declared,  (  he  that 
hears  you,  hears  me.'  It  is  adapted  to  the  actual 
condition  of  every  class  of  men,  alike  to  the  prince 
and  the  peasant,  to  the  rich  and  the  poor,  to  the 


IMMUTABILITY  OF  THE   GUIDE.  281 

philosopher  and  the  untutored  savage.  It  acts  in  a 
like  manner  to  all,  affording  them  equal  facilities  for 
gaining  the  truth,  giving  preference  to  none,  requi- 
ring every  one  to  listen  and  obey.  The  haughty 
scholar,  and  the  ignorant  peasant,  the  master  and  the 
slave,  side  by  side,  stand  the  humble  recipient  of  the 
truth.  And  the  most  illiterate  plebeian  has  precisely 
the  same  security,  as  the  most  accomplished  Divine, 
since  they  both  bow  to  an  authority,  which  can  neither 
deceive  nor  be  deceived.  How  different  is  your 
Bible  ?  When  one  has  perused  the  volume  from  the 
beginning  of  Genesis  to  the  end  of  Revelation,  he 
has  drawn  from  it  no  more  than  a  simple  opinion, 
from  which  he  will  find  millions  to  dissent,  and  all  of 
them  equally  honest  in  their  purpose,  to  discover  the 
truth,  as  he.  There  are  thousands  who  cannot 
procure  the  book,  there  are  millions  who  cannot  read 
it,  and  but  few  indeed  can  hope  to  understand  its 
meaning. 

"Again,  the  teaching  Church  is  adequate  and 
sufficient  for  the  disposal  of  all  possible  cases,  con- 
cerning articles  of  faith,  and  modes  of  practice. 
Whatever  disputes  may  originate,  whatever  difficulties 
may  arise  amongst  its  members,  the  Church  is  ever 
present  to  decide  upon  the  question,  and  that  with 
infallible  finality.    Such  decisions  must  be  acquiesced 

in  by  all,  since  they  are  the  decrees  of  Him  who  is 
24* 


282  JUSTO   UCUNDONO. 

its  founder.  He  is  the  voucher  for  the  actions  of 
his  Church,  who  has  said,  \  Behold,  I  am  with  you 
all  days,  even  to  the  end  of  the  world.'  And  from 
such  an  opinion  there  can  be  no  appeal,  for  it  is  the 
voice  of  God.  But  the  Bible  cannot,  thus  decide. 
It  is  mute,  and  offers  not  a  word  of  explanation  or 
comment.  Each  of  the  contending  parties  speak 
through  its  interpretation.  Hence  there  is  appeal 
after  appeal,  and  no  court  to  take  cognizance  of,  no 
judge  to  decide  upon  the  case. 

"But,  on  the  other  hand,  how  pleasing  and  lucid 
does  the  system  of  the  teaching  Church  render 
the  study  of  Christianity  ?  How  beautifully  is  it 
adapted  to  people  of  every  stage,  to  the  inhabitants 
of  every  clime,  to  the  men  of  every  age !  At  the 
moment  when  we  have  discovered  the  infallible 
guide,  how  do  our  difficulties  vanish,  how  are  our 
doubts  dispelled  ?  We  may  apply  to  her  at  any 
time,  or  in  any  manner,  for  information,  on  any 
point  of  religion  or  morality,  and  our  answer  is 
always  ready.  '  What  shall  we  do,  men  and  breth- 
ren V  exclaimed  the  converted  multitude.  'Do  pen- 
ance, and  be  baptized,  each  and  every  o«e  of  you,' 
was  the  prompt  reply.  Differences  of  opinion  arise 
concerning  the  doctrine  of  circumcision,  which  no 
private  authority,  or  no  social  influence  could  ter- 
minate.     The   disputants    appeal   to   the   teaching 


IMMUTABILITY   OF   THE   GUIDE.  283 

Church  at  Jerusalem.  The  Church  decides  that  no 
further  burden  is  to  be  imposed  upon  the  Gentiles, 
and  the  dispute  is  ended.  The  solution  of  the 
problem  is  received  with  implicit  faith  as  the  tangible 
embodiment  of  the  Spirit  of  God's  will.  Again, 
when  in  after  times,  the  minds  of  the  people  were 
confused  by  the  tenets  of  Arius,  Nestorius,  Euty- 
ches,  Donatus  and  other  innovators,  the  faithful 
invariably  called  upon  the  Church  for  advice  and 
instruction.  The  Church  spoke  in  her  general 
councils,  and  at  once  a  course  is  shaped  for  all.  In 
still  later  days,  pestiferous  exhalations  arising  from 
the  corrupted  hearts  of  Germany,  France  and 
England,  obscure  the  heavens  with  gloom  and  dark- 
ness, impregnating  the  very  atmosphere  with  doubt 
and  error.  Strange  sounds,  caused  by  absurd 
novelties,  are  floating  in  the  air.  The  frightened 
and  bewildered  people  gather  around  the  form  of 
their  aged  mother,  seeking  aid  and  consolation  under 
her  refuge.  She  rises  in  her  might  and  wisdom, 
and  with  a  single  glance  of  her  all-piercing  eye,  she 
dispels  before  the  vision  of  her  children  the  murky 
and  darkening  clouds  of  innovation,  causing  the 
glorious  and  benignant  light  of  truth  to  gladden 
their  bewildered  eyes,  and  once  more  to  shed  its 
genial  rays  throughout  their  souls.  And  so  long 
as  the  world  remains,  new  innovators  will  arise  to 


284  JUSTO   UCUNDONO. 

tempt  and  mislead  the  children  of  God ;  but  directly 
in  their  path  will  be  the  Church,  ever  ready  to 
expose  their  errors,  always  vigilant  in  directing  her 
offspring  in  the  unfailing  road  to  eternal  felicity; 
for  she  is  the  truth  and  the  life,  indeed. 

"A  method  more  evident  and  just,  more  apt  and 
practical,  more  safe  and  unerring  by  which  the  will 
and  pleasure  of  the  Almighty  may  be  made  known 
to  his  creatures  could  not  be  devised.  As  I  have 
said,  every  possible  matter  of  doubt  she  is  ready,  on 
the  instant  to  dispel.  I  am  a  child,  and  my  parents 
teach  me  my  catechism,  containing  a  compendious 
but  complete  summary  of  faith  and  morals.  This 
is  the  order  of  nature  as  well  as  of  religion.  I 
grow  up ;  I  begin  to  attend  divine  worship,  and  there 
I  hear  my  immediate  pastor  explain  from  the  pulpit 
the  very  doctrine,  and  inculcate  the  same  practices, 
which  the  language  of  my  catechism  had  urged.  I 
attend  other  Catholic  churches.  I  hear  other  pas- 
tors, perhaps  bishops ;  perhaps  the  Pope  himself. 
All  these  inculcate  the  very  same  articles  of  belief, 
command  the  same  rules  of  practice  which  were 
urged  by  my  own  pastor.  I  find,  moreover,  that 
all  Catholic  people,  with  their  several  pastors  and 
bishops,  believe  and  practise  precisely  alike,  and 
this  holds  true,  not  in  one  country,  but  throughout 
the   universe.      I  visit  Europe,  Asia,  Africa,  and 


IMMUTABILITY   OF  THE   GUIDE.  285 

America;  I  go  to  China,  the  Indies,  Persia,  or 
Egypt,  to  Tartary  or  Palestine,  and  I  find  to  my 
great  satisfaction  and  pleasing  astonishment,  that 
all  the  pastors  of  these  various  climes,  peoples  and 
tongues  instruct  their  spiritual  scholars  in  precisely 
the  same  doctrines ;  and  that  all  their  subjects  hear, 
believe  and  practise  that  in  which  they  are  in- 
structed. I  have  a  taste  for  the  acquirement  of  his- 
torical knowledge.  I  read  the  transactions  of  days 
gone  by,  and  I  find  that  the  pastors  of  the  first, 
second,  third,  fourth  and  after  centuries  of  the  Chris- 
tian era  taught  these  very  things,  and  their  subjects 
of  those  days  believed  and  practised  exactly  as  the 
pastors  of  the  present  day  instruct,  and  as  the 
faithful  of  the  present  day  believe  and  practise.  I 
may,  perhaps,  study  the  Latin,  Greek,  or  Hebrew 
languages.  I  read  the  original  writings  of  the 
Prophets,  Apostles,  and  Fathers  of  the  Church,  who 
can  testify  to  the  doctrine  and  worship  of  the  times 
in  which  they  lived,  and  I  find  that  the  Prophets 
have  pointed  out,  and  that  the  Apostles  have  ac- 
knowledged and  followed  the  very  guide  which  I 
follow  ;  that  the  Fathers  knew  no  other ;  that  read- 
ing the  Bible,  and  private  interpretation  was  un- 
known in  primitive  times  ;  nay,  that  the  existence  of 
the  Bible,  as  it  now  is,  was  a  thing  unknown  to  thou- 
sands, even  of  the  flower  of  the  Christian  world." 


286  JUSTO   UCUNDONO. 

"All  of  which,"  interrupted  a  parson,  "is'  no 
doubt  very  specious  and  plausible  ;  but  why  do  you 
monopolize  to  your  creed,  all  the  credit  due  praise- 
worthy and  successful  action  ?  Have  not  we,  also, 
our  catechisms  to  learn,  and  our  pastors  to  instruct 
us  ?  Have  we  not,  too,  our  holy  fathers,  Luther  and 
Calvin?  Their  creeds  and  formulas  are  likewise, 
precious  guides  to  us.  Many  of  us  believe  and  live 
as  good  protestants,  without  much  commerce  with 
the  Bible.  The  Bible  is  indeed  a  good  book,  but 
many  of  us  have  managed  to  get  along  without  it. 
On  that  point,  then,  as  well  as  the  former  ones,  our 
Catholic  brethren  are  not  entitled  to  exclusive 
credit." 

"Your  confession,"  returned  Xavier,  "proves 
that  truth  will  vindicate  her  rights,  in  the  midst  of 
error.  You  adopt  as  a  standard,  theoretically,  the 
Bible  alone,  but  you  are  compelled  to  acknowledge 
that  practically,  you  follow  the  guide  which  has 
made  the  world  Christian,  and  which  only,  can  pre- 
vent it  from  again  lapsing  into  the  mazes  of  infi- 
delity. You  have  your  catechism,  in  violation  of 
your  principles,  it  being  composed  by  fallible  men. 
You  have  your  pastors  to  instruct  you,  but  they 
impart  to  your  fancies,  their  own  religious  vagaries 
and  dreams  of  ethic  perfection.  They  do  not  even, 
assume  to  appear  before  you  in  the  name  of  him  who 


IMMUTABILITY   OF  THE   GUIDE.  287 

said,  'go  and  teach  all  nations.'  If  you  learn  a 
catechism,  or  are  disposed  to  listen  to  the  teachings 
of  men,  why  should  you  halt  half-way  in  your 
course  ?  Why  not  take  the  benefit  of  the  full  expe- 
riment, by  learning  a  catechism  emanating  from  the 
pillar  and  ground-work  of  truth,  and  by  listening  to 
those  of  whom  the  Saviour  says,  '  he  that  hears  you, 
hears  me,  and  he  that  despises  you,  despises  me.' 
But  you  say  that  you  have  holy  fathers  to  illumine 
your  path  by  their  shining  light.  Which  of  these 
do  you  purpose  following  ?  For  the  credit  of  your 
several  souls,  you  had  better  ignore  them  all.  If 
you  wish  to  follow  a  guide,  follow  the  great  infallible 
one,  established  by  Jesus  and  acknowledged  by  all 
the  Saints  of  the  new  law." 

"In  the  strain  in  which  you  have  been  indulg- 
ing," said  the  parson,  "your  holy  Church,  your 
infallible  Church,  your  guide,  your  only  guide, 
forms  the  whole  matter  of  your  harangue;  whilst 
the  good  book,  the  sacred  volume,  the  revelations  of 
God  Almighty,  is  entirely  thrown  out  of  the  ques- 
tion." 

"I  know  nothing,"  returned  Xavier,  "of  your 
good  book  or  sacred  revelations,  unless  the  Church, 
'  my  only  guide,'  testify  to  its  character  and  inform 
me  of  what  it  consists.  The  priests  of  Egypt  and 
of  Persia,  of  Greece  and  of  Rome,  the  Brahmans  of 


288  JUSTO   UCUNDONO. 

India  and  the  Bonzas  of  Japan,  all  exhibit  their 
sacred  books — their  Bibles,  if  you  will.  Do  you  re- 
spect their  character  or  acknowledge  their  autho- 
rity? Peter  and  Paul,  Matthew  and  Luke,  are 
indeed  acknowledged  authors  of  the  sacred  volume, 
but  these  were  by  nature  fallible  men.  Whence 
have  you  learned  that  these  men,  always,  or  at  any 
time,  wrote  under  Divine  dictation?  Whence  have 
you  ascertained  that  their  writings  contain  the  reve- 
lations of  God,  either  entire,  or  in  part  ?  No  human 
testimony  can  satisfy  you  on  this  point.  The  books 
cannot  testify  to  their  own  character,  and  the  fact 
of  their  inspiration.  Some  extraneous  authority 
must  prove  the  reality  of  their  assumption  and 
vouch  for  the  truth  which  they  contain.  Not  even 
a  worldly,  declaratory  instrument  can  be  considered 
as  legal  authority  among  men,  unless  its  character 
be  certified  by  some  competent,  independent  tribu- 
nal. What  demonstration  has  been  given  you,  that 
the  book  you  hand  me,  is  really  the  good  book  ? 
Who  vouches  for  its  truthfulness  and  inspired  cha- 
racter ?  For  you,  Scripture  is  no  Scripture,  because 
there  is  no  infallible  authority  to  assure  you  of  the 
fact." 

"  Your  premises,"  exclaimed  the  parson,  "  are 
replete  with  sophistry  and  inconsistency.  Have  not, 
you,  yourself,  cited  Matthew,  Luke  and  Mark,  to 


IMMUTABILITY   OF   THE   GUIDE.  289 

prove  the  existence,  and  even  the  infallibility  of 
your  church?  Why  deny  me  the  right  to  do  the 
same  ?" 

"The  truth  is  sometimes  unpleasant,"  answered 
Xavier,  "  and  yet  it  must  be  told.  You  are  privi- 
leged to  use  the  writings  of  Matthew,  Luke  and 
Mark,  as  common  history,  as  records  of  the  times 
in  which  they  wrote,  entitled  to  belief,  as  emanating 
from  witnesses  of  the  public  facts  which  they  relate. 
And  as  such  only,  have  I  made  use  of  their  asser- 
tions, to  demonstrate  the  infallible  nature  of  the 
Church  to  which  I  belong.  I  have  used  and  extolled 
them,  not  as  the  embodied  language  of  the  Divine 
fire,  but  simply  as  ordinary  records  of  a  high  cha- 
racter for  authenticity — such  as  we  would  employ  to 
establish,  for  instance,  the  fact  of  the  foundation  of 
the  Japonian  Empire.  Here,  then,  must  rest  your 
objection.  But  I  have  grounds  to  go  yet  further. 
Having  established  the  infallibility  of  the  Church 
from  human  testimony,  that  Church  itself,  witnesses 
to  the  real  character  of  these  writings,  which  hither- 
to I  had  regarded  and  used  as  merely  human 
records.  It  informs  me  of  their  divinely  inspired 
character.  It  directs  me  to  these  writings,  stating 
which  are,  and  which  are  not,  the  impulses  of  the 
Deity,   enrobed  in   human   garb.     It   does  for  me, 

more  than  even  this.    It  discloses  to  me,  the  hidden 

25 


290  JUSTO  UCUNDONO. 

meaning,  the  precise  sense,  of  these  mysterious 
writings ;  a  result,  which  no  human  ingenuity  could 
succeed  in  effecting.  In  this  manner,  my  infallible 
guide  puts  me  in  actual  possession  of  the  good  book, 
and  teaches  me  how  to  read  and  to  understand  it, 
whilst  to  you,  it  is  and  must  forever  remain  a  sealed 
book,  unless  you  apply  to  that  great  authority,  the 
Church,  that  it  may  be  opened  for  you." 

"  But  what  is  the  real  nature,"  observed  the  Jaco, 
"  of  the  Bible,  of  which  we  have  heard  so  much  ?" 

"The  Bible,"  answered  Xavier,  "consists  of  two 
parts,  designated  the  Old  and  the  New  Testament. 
The  Old  Testament  is  a  kind  of  a  history  from  the 
creation  of  the  world  to  the  coming  of  the  Messiah. 
It  contains  a  narrative  of  the  creation  and  of  the 
fall,  and  of  its  disasters  upon  the  human  race.  It 
announces  the  future  redemption  of  man.  It  dis- 
tinctly foretells  the  advent,  life  and  death  of  the 
Messiah.  In  a  word,  it  is  a  faithful  record  of  God's 
transactions  with  man.  The  New  Testament  is  a 
detailed  history  of  the  coming  of  the  Messiah,  of 
his  life  and  death,  of  the  foundation  of  the  spiritual 
kingdom,  of  his  first  disciples,  and  of  matters  con- 
nected with  his  mission  on  earth.  It  is  a  true  nar- 
rative of  the  lives  and  acts  of  Jesus  and  the  twelve 
Apostles,  in  connection  with  the  establishment  of 
the  Christian  Church. 


IMMUTABILITY   OF  THE   GUIDE.  291 

"But  it  so  happened,  that  there  existed  many 
such  pretended  histories,  purporting  to  give  the 
same  facts,  and  yet  widely  differing  in  their  detail  of 
them.  This  confused  the  minds  of  the  faithful,  who 
were  taught  to  revere  the  sacred  writings,  but  who 
knew  not  which  they  were.  The  Church,  then, 
deemed  it  proper,  in  her  sovereign,  infallible  capa- 
city, to  determine  which  of  the  many  rival  books 
really  and  truly  contained  the  revelations  of  God. 
None  could  determine  this  important  fact,  except 
her,  to  whom  the  Saviour  had  said,  c  behold  I  am 
with  you  all  days,  even  to  the  consummation  of  the 
world.'  She  alone,  could  testify  to  the  existence, 
to  the  authenticity,  and  to  the  inspired  character  of 
the  sacred  writings.  She  then,  was  the  sole  guar- 
antee and  voucher  of  the  Scripture  as  it  is.  Nor 
could  she  waive  her  right  of  still  guarding  it,  after 
its  character  had  been  established,  since  none  but 
she  could  faithfully  discharge  the  duties  of  its  cen- 
sorship. The  Scriptures  were  in  every  respect  her 
own,  for  she  had  made  them  known  throughout  the 
world,  and  had  presented  them  to  her  faithful  peo- 
ple. And  since  it  was  she  who  had  established  their 
character,  it  became  her  province  to  interpret  their 
meaning.  Without  the  Church,  Scripture  is  no 
Scripture;  with  the  Church,  it  is  precisely  that 
which  she  has  ever  stated  it  to  be,  and  nothing  more 


292  JUSTO  UCUNDONO. 

nor  less.  On  her  are  we  to  depend  for  the  holiness 
of  its  nature ;  for  her  use  alone  must  it  continue  to 
exist.  She  cannot  part  with  her  own  property, 
more  especially,  when  to  those  who  have  not  her 
assistance,  it  is  so  susceptible  of  abuse." 

"When  and  where,"  inquired  the  Jaco,  "did  the 
Church  establish  the  sacred  character  of  these 
writings  ?"  "  Three  hundred  and  ninety-seven 
years  from  the  date  of  her  existence,  the  Church 
assembled  in  the  third  council  of  Carthage.  Then 
and  there  she  decided  upon  the  number,  quality  and 
authenticity  of  the  sacred  books,  and  thus  presented 
them  to  the  world.  St.  Augustine,  a  critical  scholar 
of  ecclesiastical  history,  affirms  that  Pope  Innocent 
the  first,  had  already  designated  the  precise  writings 
of  the  Scripture,  which  the  council  of  Carthage  sub- 
sequently solemnly  confirmed.  In  later  times,  Pope 
Pelagius  confirmed  the  same  canon,  acting  in  the 
name  of  the  universal  church.  The  same  was  more- 
over done  in  still  later  days,  by  Pope  Eugenius,  act- 
ing in  the  same  capacity. 

"  Until  the  decision  of  the  Council  of  Carthage, 
some  of  the  sacred  writings  had  borne  a  vague  and 
doubtful  character,  and  could  only  be  made  use  of 
and  quoted  as  good  books  containing  the  historical 
evidence  of  the  transactions  of  the  time  of  our  Lord. 
Since   then  solemn   decisions  have  been  made,  we 


IMMUTABILITY    OF   THE   GUIDE.  293 

have  regarded  them  as  the  oracles  of  Heaven,  and 
recognize  them  as  the  direct  productions  of  the 
Creator's  will.  Yet  even  now,  these  oracles  require 
explanation,  these  words  of  God  need  an  interpre- 
tation by  that  only  exponent  of  the  Divine  will  on 
earth,  the  infallible  Church.  The  Scriptures  con- 
tinue to  be  her  property  exclusively.  Dissenters 
from  her  doctrine  can  lay  no  claim  to  them,  nor  can 
they  derive  from  them  any  benefit,  save  that  which 
accrues  from  them  as  mere  historical  records. 

"  We  have  thus  far  used  the  Scriptures  in  the 
manner  of  an  ordinary  narrative,  for  the  purpose  of 
establishing  the  existence,  and  determining  the 
nature  of  the  Supreme  Church.  But  now  that  the 
Church  has  instructed  us  of  their  Divine  character, 
the  history  and  matter  which  they  recount  must 
necessarily  receive  the  stamp  of  Divinity.  Hence 
the  arguments  deduced  from  their  statements  are 
infallible,  since,  they  rest  upon  the  foundations  of 
Divine  testimony.  Hence  the  entire  fabric  of  the 
spiritual  kingdom  on  earth,  rests  upon  Divine 
authority.  Hence  the  authority  which  it  exercises 
is  Divine  and  infallible  in  the  fullest  sense  of  the 
terms." 

"  I  have  now  proved,  I  hope  to  your  satisfaction," 

continued  Xavier,  "  the  following  important  facts : 

first,  That  Jesus  of  Nazareth  did  establish  in  the 
25* 


294  JUSTO   UCUNDONO. 

land  of  Judea,  a  body  of  teachers  :  secondly,  That 
to  this  body  of  teachers,  he  committed  the  task  of 
instructing  all  nations  in  all  his  commandments : 
thirdly,  That  this  body  of  teachers  existed  before 
the  New  Testament  had  been  written;  that  they 
were  performing  their  duties  many  years  before  it 
was  completed ;  that  several  hundred  years  elapsed 
before  it  became  universally  known  to  the  Christian 
world ;  fourthly,  That  this  body  of  Christians,  in 
order  that  they  may  fulfil  the  task  entrusted  them, 
must  still  exist,  and  ever  so  continue,  so  long  as  lasts 
the  world  :  fifthly,  That  the  charter  granted  to  this 
body,  constitutes  it  One,  Holy,  Catholic,  Apostolic, 
Infallible  and  Perpetual.  Hence  it  follows,  sixthly, 
That  the  people  of  all  nations,  the  inhabitants  of 
every  clime,  the  children  of  all  times,  are  bound  to 
become,  and  enroll  themselves  the  scholars  of  this 
great  College,  and  that  the  instructions  which  they 
receive  from  the  great  body  of  teachers  must  com- 
mand their  highest  respect  and  obedience." 

"  Great  Apostle,"  exclaimed  Justo,  "  your  words 
fall  upon  our  ears  like  mandates  from  Heaven. 
The  truth  of  their  substance,  the  force  of  their  dis- 
position, render  them  irresistible  to  the  hearts  of 
men.  The  Sovereign  Power  himself  has  spoken 
through  your  lips.  Your  arguments  have  brought 
conviction   to  our   minds,  your  persuasive   appeals 


IMMUTABILITY  OF  THE   GUIDE.  295 

have  met  with  corresponding  fervor  in  our  souls.  It 
is  in  vain  for  us  to  urge  warfare  against  that  which 
is  for  our  good.  We  confess  our  confidence  in,  our 
attachment  for,  our  belief  in  the  One,  Holy,  Catholic, 
Apostolic,  Infallible  and  Perpetual  Church.  Her 
teachings  we  vow  to  hear  and  to  obey,  and  we  are 
resolved  to  be  guided  by  her  counsels,  and  governed 
by  her  wishes." 

The  great  majority  answer,  "Be  it   so!"     The 
Council  then  adjourned  for  three  days. 


296  JUSTO   UCUNDONO. 


CHAPTER    XX 


THE  TRUE  GUIDE  IDENTIFIED. 


The  true  Church  is  universal,  from  the  nature  of  her  constitution. 
Universality  belongs  neither  to  the  Eastern  nor  Protestant 
Churches,  hence  they  cannot  be  the  true  guide — It  is  found 
eminently  in  the  Church  of  Rome — Unity,  another  necessary 
element  of  the  true  Church,  likewise  characteristic  of  it — 
Again,  Apostolicity,  a  distinguishing  mark  of  the  Divine  insti- 
tution, one  of  its  most  intimate  parts — Possessing  then  these 
essential  requisites  of  a  guide,  the  Church  of  Rome  is  indeed 
the  great  earthly  kingdom  of  the  Messiah — The  pretensions  of 
others  to  this  high  honor,  unfounded  and  untenable. 

Great  preparations  were  being  made  in  the  valley 
of  Frenoxama,  during  the  recess  of  the  Council,  for 
its  next  solemn  session,  at  which,  it  was  expected, 
the  great  question  would  be  decided.  It  had  indeed, 
been  proved  and  admitted  that  Jesus  of  Nazareth 
had  founded  a  kingdom  upon  earth,  which,  all  were 
bound  to  enter,  and  whose  laws  and  ordinances,  all 
were  required  to  obey.  It  was  also  admitted  that  he 
had  established  a  guide  to  conduct  us  into  that 
kingdom ;  and  the  character  of  both  had  been 
minutely  described.  The  Prince  of  Japan,  and 
many  of  the  Council  had  even  openly  declared  their 
belief  in  such  a  kingdom,  and  pledged  their  uncon- 


THE   TRUE   GUIDE   IDENTIFIED.  297 

ditional  adherence  to  the  requirements  of  its  guide. 
Still,  as  yet,  neither  the  one  nor  the  other,  had  been 
formally  identified.  There  were  many  social  king- 
doms, many  rival  guides,  amongst  the  various 
Christian  denominations,  all  contending  for  the 
honor  of  Orthodoxy.  The  object  of  the  coming 
session  was  to  terminate  this  protracted,  though 
important  dispute,  by  ascertaining  the  individual 
kingdom  and  guide  actually  established  by  Jesus 
for  the  purposes  before  named.  The  impending 
sitting,  was  therefore,  highly  momentous,  not  only 
to  the  members  of  the  Council,  but  to  all  Japan, 
and  moreover,  to  every  nation.  The  palm  of 
superiority,  veracity  and  supremacy,  was  to  be 
awarded  to  one  denomination,  and  as  a  conse- 
quence, the  others  were  to  be  pronounced  false  and 
heretical.  It  may  then  be  easily  understood,  why 
the  deepest  interest  was  manifested  by  each  indi- 
vidual member  throughout  this  coming  meeting. 
They  had  all  to  arm  themselves  for  a  fierce  conflict. 
On  the  appointed  day,  Nobunango  and  the  Princes 
of  Japan  again  met  the  religious  delegates  assembled 
from  the  four  quarters  of  the  globe.  The  eighth 
session  was  solemnly  opened  by  the  Jaco,  President 
of  the  Council.  "  Learned  and  pious  divines,"  said 
he,  "we  have  arrived  at  the  crisis  of  our  delibera- 
tions.    All  points   of   dispute   have   been   happily 


298  JUSTO  UCUNDONO. 

adjusted,  with  the  exception  of  one,  and  that  one 
the  most  important  of  all.  We  are  agreed  upon  the 
establishment  of  the  kingdom  of  Jesus  of  Nazareth, 
and  of  its  essential  characteristics.  We  all  acknow- 
ledge the  necessity  of  a  guide  to  conduct  us  thereto, 
but  which  of  the  many  rivals  is  the  kingdom,  and 
which  the  genuine  guide,  is  now  the  question  for 
discussion." 

Hereupon,  an  Armenian  priest,  a  Greek  Bishop, 
a  Lutheran  minister,  and  a  dozen  others,  almost 
simultaneously  rose  to  their  feet,  urging  in  the  most 
earnest  manner,  and  in  the  most  vehement  terms, 
the  excellence  of  their  several  systems.  One  adduced 
the  beauty  of  the  principle  of  his  Church,  another 
its  wealth  and  power,  a  third  its  high  antiquity, 
a  fourth  the  number  and  extent  of  its  members. 
But  none  of  them  advanced  arguments  sufficiently 
forcible  to  make  a  serious  impression  upon  the 
Council.  It  was  altogether  ex-parte  pleading. — 
Nothing  grand  or  comprehensive,  corresponding 
with  the  nature  and  dignity  of  the  theme  could 
be  detected  in  their  remarks.  There  was  nothing 
in  the  thread  of  their  several  discourses  that  would 
suitably  comport  with  that  sentiment  which  all  had 
cherished  concerning  that  great  establishment,  des- 
tined at  one  day  to  receive  within  its  bosom  all  the 
nations  of   the    earth.     When    the    Doctors    had 


THE   TRUE   GUIDE  IDENTIFIED.  299 

exhausted  their  stock  of  argument,  and  fatigued 
their  controversial  powers,  all  eyes  were  turned  to 
Xavier,  whose  powerful  reasoning  and  burning  elo- 
quence had  kept  the  minds  and  hearts  of  the  entire 
assembly  ever  busy  and  active  during  the  preceding 
session. 

"Divines,"  said  he,  "this  is  an  important  moment, 
important  for  all  eternity,  not  for  ourselves  alone, 
but  for  millions  unborn.  We  are  to  discuss  the 
great,  the  only  question  that  remains  for  our  con- 
sideration. When  it  will  be  settled  all  will  have  been 
determined,  and  until  then  nothing  can  be  said  to 
have  been  done.  I  therefore  solicit  of  all,  during 
the  course  of  the  remarks  I  am  about  to  make,  that 
patient  and  impartial  hearing  which  the  importance 
of  the  subject  demands  of  every  honest  man.  The 
guide  of  which  we  are  in  search,"  continued  Xavier, 
"may  aptly  be  styled  a  band  of  teachers,  teaching 
the  science  of  heaven  to  men  on  earth,  for  such  in 
.reality  was  the  Apostolic  College.  Now  such  a 
board  consists  of  members  and  a  president,  asso- 
ciated for  the  purpose  of  performing  certain  duties 
These  duties  are,  as  we  learn  from  the  very  Charter, 
to  c  teach  all  nations,  all  things  whatsoever  Jesus  has 
commanded.'  They  must  '  teach  all  nations/  then 
members  of  that  board  must  be  found  in  all  places, 
in  all   countries,   amongst   all   nations,  and   at   all 


300  JUSTO  UCUNDONO. 

times,  from  the  beginning  of  Christianity  until-  the 
end  of  the  world.  You  have  now  simply  to  cast 
your  eyes  around  the  Christian  world  and  endeavor 
to  discover  that  denomination  which  originated  with 
the  Apostles,  which  spread  itself  throughout  every 
clime,  comprising  all  tribes,  all  people,  all  tongues, 
and  which  has  continued  to  exist  until  the  present 
day.  Where  is  such  a  denomination  to  be  found? 
Which  of  them  is  coeval  with  the  Apostles  ?  The 
Eastern  denominations  began  with  Arius,  Nestorius 
and  Eutyches.  The  Grecian  Church  was  begotten 
by  the  schismatic  Photius.  The  Lutheran  sect  dates 
its  existence  from  Luther.  The  Calvinistic  from 
Calvin.  Not  one  of  these  dates  back  to  the  days 
of  the  Apostles,  each  of  them  appearing  many  cen- 
turies after  the  commencement  of  the  Christian 
Era.  Again,  which  of  these  denominations  teaches 
all  nations,  itself  existing  in  every  land  ?  Is  it 
the  Greek  Church  ?  No ;  it  is  confined  mostly  to 
Greece.  The  Lutherans  and  Calvinists  are  chiefly 
circumscribed  within  Europe,  and  if  they  have 
existed  in  any  other  clime  or  country,  they  have 
changed  their  tenets  with  their  locality,  constituting 
themselves  a  distinct  denomination.  But  above  all, 
which  of  all  these  denominations  complies  with  that 
essential  duty  enjoined  by  the  Charter,  c  Go  and 
teach  all  nations?'     What  nation  have  the  Greeks 


THE   TRUE   GUIDE   IDENTIFIED.  301 

taught  ?  What  tribes  have  been  made  acquainted 
with  the  Divine  truths  of  Christianity  through  the 
medium  of  the  various  sects  of  Protestantism  ? 
History,  facts,  answer,  none, — positively  none ! — 
Distributing  Bibles  does  not  constitute  fulfilment 
of  the  Messiah's  instruction ;  it  is  rather  an  impo- 
sition upon  the  unsuspecting  and  confiding. 

"The  genuine  board  of  teachers,  constituted  by 
Jesus  on  Mount  Olivet,  and  confirmed  on  the  day 
of  Pentecost,  is  not  then  to  be  found  amongst  any 
of  those  denominations  which  I  have  enumerated." 

"Great  God!"  exclaimed  a  Parson,  "for  what 
times  are  we  not  reserved.  To  hear  it  asserted  that 
thy  Spirit  has  departed  from  the  children  of  men ; 
that  thy  Church  exists  not  on  the  earth ;  that  truth 
does  no  longer  abide  with  us !  Who  can  remain 
silent  under  such  language?  Hast  thou  not  pro- 
mised to  abide  with  us  forever?  And  yet  is  this 
Jesuit  laboring  to  prove  that  Christianity  is  no 
longer  in  being,  and  that  all  creeds  have  proved 
faithless  to  the  trust  committed  to  them  by  their 
Divine  founder.  What  blasphemous  denial  of  the 
veracity  of  God !" 

"Friend,"  answered  Xavier,  "this  exhibition  of 

your  zeal  for  the  honor  of  God  is  premature.     I 

have  only  asserted  that  the  Spirit  of  God  does  not 

abide  with  the  wicked,  nor  his  truth  irradiate  the 

26 


302  JUSTO  UCUNDONO. 

erring.  I  have  only  shown  that  there  are  many 
who  are  not  his,  because  they  'hear  not  his  voice, 
nor  obey  his  commandments.'  They  are  not  his, 
since  they  know  him  not.  Many  millions  still  remain 
who  have  never  bent  the  knee  to  Baal,  nor  gone 
after  the  abominations  of  the  Gentiles.  But  there  is 
a  Christian  people  whose  fountain-head  is  at  Rome, 
who  have  faithfully  obeyed  to  this  day  the  Charter 
of  Mount  Olivet,  and  zealously  complied  with  every 
article  of  its  injunctions.  Do  not  then  pervert  my 
remarks  to  imply  that  the  Spirit  of  God  has  forsaken 
all  flesh.     He  still  dwells  in  the  midst  of  us. 

"  The  identical  board  of  teachers  which  was 
formed  and  commissioned  on  Mount  Olivet  and  con- 
firmed on  Pentecost,  is  not  only  existing  at  this  very 
day,  but  is  discharging  precisely  the  same  functions 
which  it  began  to  exercise  more  than  fifteen  hundred 
years  ago,  in  the  City  of  Jerusalem.  ■  Their  sound 
went  forth  from  Jerusalem  over  all  the  earth,  and 
their  words  to  the  extremities  of  the  world.'  'Go 
and  teach  all  nations.'  'And  Peter  standing  up 
with  the  eleven,  lifted  up  his  voice  and  spoke  to 
them.'  He  began  by  teaching  the  house  of  Israel, 
and  the  innumerable  strangers  who  were  then  at 
Jerusalem.  From  that  first  uprising,*Peter  and  the 
eleven  have  not  sitten  down,  nor  held  their  peace, 
until  this  very  hour.     For  that  same  Peter,  and 


THE  TRUE  GUIDE   IDENTIFIED.  303 

those  very  eleven  are  at  this  moment  speaking  in 
Rome,  and  throughout  the  world,  by  their  lineal  and 
acknowledged  successors.  From  Jerusalem  they 
went  forth  into  every  province  of  the  Roman 
Empire;  into  Asia,  Africa  and  Europe.  I  can 
enumerate  to  you  the  very  countries  through  which 
they  travelled,  and  name  to  you  the  very  nations 
which  they  instructed,  and  whose  inhabitants  they 
received  into  the  great  kingdom  in  every  century, 
nay,  in  every  year,  that  has  elapsed,  since  the 
memorable  Pentecost,  until  the  present  hour,  which 
finds  me  lifting  up  my  voice,  in  unison  with  Peter 
in  the  Vatican,  to  address  this  great  assemblage, 
congregated  from  every  region  of  the  earth,  and 
which,  I  may  say,  presents  the  spectacle  of  another 
Pentecost.  And  I  call  upon  you,  learned  historians, 
chroniclers,  geographers,  you,  strangers  and  travel- 
lers, who  are  here,  wafted  by  the  four  winds  of 
heaven,  to  designate  to  us  that  epoch,  year,  or  day, 
at  which  this  eternal  board  did  ever  suspend  its 
teachings ;  to  name  to  us  that  nation  which  it  has 
not  taught,  and  to  point  out  to  us  that  clime,  in 
which  it  is  not  actually  teaching  on  this  very  day. 
I  pause  for  an  answer,  but  you  have  none  to  give. 

"Do  not  say,  then,  that  I  have  asserted  that  the 
Spirit  of  God  has  departed  from  amongst  us ;  that 
His  truth  is  no  more  on  earth,  and  that  His  Church 


304  JUSTO   UCUNDONO. 

thereon  no  longer  exists.  No,  at  this  very  day,  does 
it  breathe,  in  all  its  celestial  beauty,  imperishable 
glory,  unparalleled  fruitfulness.  Its  earthly  head  is 
fixed  amongst  the  Romans,  and  its  temporal  ruler  is 
seated  on  the  throne  of  the  Caesars. 

"  But  not  only  is  the  genuine  board  of  Mount 
Olivet  to  teach  all  nations,  it  is  moreover  to  teach 
them  all  things  commanded.  J  Go  and  teach  all 
nations,  teaching  them  all  things,  whatsoever  I  have 
commanded  you.'  Then,  the  teaching  of  this  genuine 
board  must  be  strictly  one  and  uniform  in  its  cha- 
racter, as  performed  by  all  its  members.  Should 
one  of  them  teach  one  article  less  than  that  which 
he  is  commanded  to  teach,  he  teaches  falsely,  since 
he  teaches  not  all  of  that  which  is  commanded. 
And  should  another  teach  an  article  that  is  not 
commanded,  he,  again,  teaches  falsely,  since  he 
teaches  that  for  which  he  is  not  empowered.  Hence, 
must  the  teaching  of  them  all,  be  one,  uniform  and 
the  same.  I  say  uniform,  since  it  must  disseminate 
precisely  the  same  doctrines  to  day,  which  were 
promulgated  by  them  yesterday,  or  a  thousand 
years  ago,  or  which  were  taught  by  the  Apostles 
themselves.  For,  should  they  teach  to-day,  dif- 
ferently from  the  substance  which  they  taught 
yesterday,  or  from  the  matter  taught  by  the  board 
of   Apostolic   times,  they  would   necessarily  teach 


THE   TRUE   GUIDE   IDENTIFIED.  305 

more  or  less  than  is  commanded,  and  in  either  case 
would  teach  falsely.  Hence,  it  must  be  absolutely 
uniform,  strictly  one,  precisely  the  same. 

"Now,  Divines,  which  of  you  is  prepared  to  claim 
this  glorious  hierarchy,  and  to  prove  .that  it  is 
yours  ?  Arise,  ye  Greeks,  Armenians,  and  all  ye 
Bible  Christians,  and  I  will  make  you  confess  that 
this  unity  you  do  not  possess,  and  that  consequently, 
you  do  not  constitute  the  genuine  board.  For,  in 
the  first  place,  I  can  designate  to  each  of  you,  the 
year  and  the  day,  when  your  founders,  Nestorius, 
Eutyches,  Sabellius,  Donatus,  Luther,  Calvin,  and 
the  others,  began  to  teach,  in  a  manner  different, 
a  matter  unlike  that  which  the  Board  of  Olivet  had 
taught  for  several  hundred  years.  Teaching  more 
or  less  than  the  things  commanded  by  the  great 
charter,  and  taught  by  the  Board  of  Mount  Olivet, 
you  therefore  stand  divided  from  it.  Besides,  you 
teach  doctrines  altogether  different  from  the  things 
which  your  founders  taught.  Then  you  stand 
divided  even  from  your  own  ancestors.  Again,  you 
teach,  the  one  differently  from  the  other,  and  thus 
stand  divided,  even  amongst*  yourselves.  The  pre- 
mises which  I  have  assumed,  are  historical  facts, 
hence  is  the  conclusion,  which  I  deduce,  irrefragable. 
Hence  disunion  unparalleled,  and  divisions  innumera- 
ble, exist  among  you,  and  therefore  you  can  possess 
26* 


306  JUSTO  UCUNDONO. 

not  the   slightest   claim   to  be  the  genuine  board, 
either  in  your  separated  or  collective  capacity. 

"  I  must  now  request  you  to  contemplate  the  ad- 
mirable union  of  that  great  universal  board  which  we 
have  found,  actually  occupied  in  teaching  all  nations, 
and  whose  president  dwells  in  the  Eternal  city. 
You  find  its  members  differing  as  to  their  time  or 
place,  in  race  and  country,  in  manners,  language, 
interests  and  prejudices;  differing  in  everything 
except  the  common  semblance  of  humanity;  and 
yet,  in  faith,  in  aspiration,  and  in  the  practice  of 
religion,  they  are  as  one  man.  The  identical  formula 
of  belief,  which  was  drawn  up  by  the  Apostles 
themselves  at  Jerusalem  before  they  went  forth  into 
the  various  countries  of  the  earth,  is  at  this  day 
recited,  not  in  one  place,  but  in  every  place  illumi- 
nated by  the  sun  of  heaven,  not  in  one  tongue,  but 
in  every  dialect  spoken  by  the  children  of  Adam. 
Nothing  has  been  added,  nothing  taken  away  from 
it,  during  its  sixteen  hundred  years  continuance. 
Not  one  idea,  as  to  its  substance,  has  been  changed. 
We  have  witnesses  of  the  teaching  of  the  Board  of 
Olivet  of  every  age,  fr6m  the  first  until  the  present ; 
of  all  nations  and  tongues ;  and  we  defy  the  world 
to  point  out  to  us  one  single  instance  in  which  the 
teaching  of  one  age  differs  from  that  of  another,  or 
in   which   the   teaching  of  one   people,  tongue,  or 


THE   TRUE   GUIDE   IDENTIFIED.  307 

dialect,  does  not  precisely  correspond  with  the  others 
collectively,  or  with  each  of  them  separately.  The 
Arab  and  the  Muscovite,  the  Gaul  and  the  Hindoo, 
the  Greek  and  the  Egyptian  have  the  same  creed 
expounded  to  them  which  Peter  and  Paul  expounded 
to  the  people  of  Judea;  and  all  these  various  peo- 
ples and  tongues  profess  and  practise  precisely  that 
which  the  Jews  and  Gentiles  first  converted,  pro- 
fessed and  practised.  Here,  then,  you  have  that 
real  union  which  the  Charter  of  Olivet  requires,  and 
which  is  possessed  only  by  the  great  board  over 
which  Peter  presides.  And  this  union  is  incapable 
of  dissolution  or  destruction ;  for  when  any  member 
begins  to  teach  differently  from  the  standard  of  the 
board  at  once  does  his  membership  cease,  and  no 
longer  is  his  doctrine  vouched  for  by  the  infallible 
board.  It  becomes  nought  but  the  opinion  of  a 
fallible  man.  Hence  can  we  name  the  very  day  on 
which  the  innovators  of  past  ages  ceased  to  be  mem- 
bers of  the  board,  and  hence  can  we  cite  to  you  the 
innovating  dogmas  which  severed  them  therefrom. 

"Again,  as  you  have  seen,  the  genuine  board  is 
to  teach  the  things  commanded  by  Jesus  ;  but  Jesus, 
who  is  the  holy  one  of  Israel,  the  God  of  sanctity, 
must  necessarily  command  the  practice  of  holy 
things ;  hence  the  teaching  of  this  delegated  body 
must  be  holy  in  its  character.     And  since  the  things 


308  JUSTO   UCUNDONO. 

which   the   genuine  instructors  teach  are  to  be  re- 
ceived and   practised  by   the   people   taught ;    this 
sacred  instruction  must  produce  fruit  of  a  like  kind, 
for   His   word   cannot  return  to   Him  incapable  of 
producing    the   effects    for   which   it   was    spoken. 
Holiness,  then,  must  be  the  visible  feature  of  the 
kingdom  instructed  by  the  genuine  board.     Besides, 
Jesus  has  promised  to  remain  forever  with  this  body : 
6  Behold   I   am   with   you   always  until  the  end  of 
the  world.'     But  he  could  not  be  with  those  teaching 
unholy   things;    hence,    again,   must    the    genuine 
board  forever  teach  holiness.     And  more  than  this, 
God,  according  to  his  own  promise,  as  is  recorded 
by  the  Evangelist  Luke,  was  to  bear  public  testi- 
mony to  the  holiness  of  the  Church.     '  And  these 
signs   shall  follow  them  that  believe   in  my  name; 
they  shall   cast  out  devils ;  they  shall   speak  with 
new  tongues  ;  they  shall  take  up  serpents ;  and  if 
they  drink  any  deadly  thing  it  shall  not  hurt  them ; 
they  shall  lay  their  hands  upon  the  sick,  and  they 
shall   recover.'      'But   they   going   forth  preached 
everywhere,  the  Lord  working  withal  and  confirming 
the  word  with  signs   that   followed.'     Hence   must 
this  board,   established  by  Christ,  be  distinguished 
not  only  by  holiness  of   doctrine,  by  the  holiness 
of  good  works,  but  must  be  openly  approved  by  the 
display  of  miracles,    and    wondrous    signs,   which 


THE   TRUE   GUIDE   IDENTIFIED.  309 

God  must,  and  at  times  does  grant  in  confirmation 
of  the  teaching  done  in  his  name. 

"  I  must  now  ask  you,  which  of  the  innumerable 
Christian  denominations  here  represented,  lays  claim 
to,  and  truly  does  possess  this  threefold  sanctity  of 
doctrines,  works  and  miracles.  Many  of  you  do  not 
blush  to  make  God  the  author  of  sin,  which  is  blas- 
phemy. And  all  of  you  make  him  faithless  to  his 
word  and  solemn  promises  :  for  all  of  you  have  sepa- 
rated from  this  board  of  Olivet,  under  the  pretext 
that  it  has  fallen  into  error,  which  is  contrary  to  the 
asseveration  of  the  living  God,  saying,  *  Behold  I  am 
with  you  all  days,  even  to  the  consummation  of  the 
world.'  And  you  assert  that  you  are  not  with  them 
because  they  have  gone  astray,  in  consequence  of 
which,  you  urge  rebellion  against  that  board,  which 
is  rebellion  against  God, — the  sin  of  Lucifer  and  his 
wicked  crew.  Is  this  sanctity  of  doctrine  ?  Be 
yourselves  the  judges.  And  have  you  sanctity  of 
works  ?  Many  of  you  deem  them  unnecessary,  and 
even  noxious.  You  contemn  the  Evangelical  coun- 
sels so  highly  recommended  by  Jesus.  Not  one  of 
you  so  much  as  pretends  to  exhibit  a  Calendar  of 
Saints.  As  for  miracles,  you  all  heartily  despise 
them.  Now  we  cannot  concede  to  you,  what  you  do 
not  even  claim.  Hence  you  are  destitute  of  holiness 
of  doctrine,  of  works  and  of  miracles :  and  conse- 


310  JUSTO    UCUNDONO. 

quently,  you  can  have  no  pretensions  to  be  the 
genuine  board  of  teachers,  to  which  this  threefold 
holiness  belongs. 

"  Let  us  now  turn  our  eyes  to  that  great  corpora- 
tion, whose  earthly  parent  is  at  Rome,  and  which 
is  presided  over  by  the  chief  of  the  fishermen,  and 
we  will  find  holiness  to  be  the  most  brilliant  jewel  in 
its  resplendent  crown.  It  possesses  holiness  of  doc- 
trine, teaching,  that  though  heaven  and  earth  should 
pass  away,  the  promises  of  Jesus  will  not  fail.  It 
teaches  that  the  Church  still  is,  and  must  continue  to 
be,  the  pure,  immaculate  spouse  of  Jesus.  It  pro- 
poses to  our  implicit  belief,  the  holy  dogmas  of  the 
ever  blessed  Trinity,  of  the  incarnation  of  Jesus 
Christ,  and  of  the  redemption  of  mankind  conse- 
quent from  his  death.  It  teaches  Salvation  through 
the  merits  of  Christ,  the  efficacy  of  the  Sacraments, 
the  unbloody  sacrifice  of  the  Eucharist,  the  indisso- 
lubility of  Matrimony,  and  other  sacred  dogmas ; 
hence,  it  eminently  possesses  holiness  of  doctrine. 

"  And  this  teaching  has  in  all  ages  produced  its 
abundant  fruit.  Open  the  annals  of  that  wonderful 
Church,  inspect  the  calendar  of  her  Saints  and 
heroes,  and  you  will  acknowledge  that  in  her  is  the 
vision  of  John  literally  verified  : — '  and  behold  after 
this  I  saw  a  great  multitude,  which  no  man  could 
number,  of  all  nations,  and  tribes,  and  people,  and 


THE   TRUE   GUIDE   IDENTIFIED.  311 

tongues,  standing  before  the  throne  and  in  sight  of 
the  Lamb,  clothed  with  white  robes,  and  with  palms 
in  their  hands,  and  they  cried  with  a  loud  voice,  say- 
ing: Salvation  to  our  God  who  sitteth  upon  the 
throne,  and  to  the  Lamb.'  I  now  ask  you,  with  one 
of  the  ancients, — these  that  are  clothed  in  white 
robes,  who  are  they  ?  and  whence  came  they  ?  And 
I  answer  you,  they  are,  as  you  know,  the  Catholic 
martyrs  who  in  every  age  have  come  out  of  much 
tribulation,  and  in  every  clime  of  the  earth  have 
washed  their  robes,  and  have  made  them  white  in  the 
blood  of  the  Lamb.  They  are  the  fifty  thousand 
virgins  of  the  Church,  of  all  tribes,  and  peoples, 
and  tongues,  who,  free  from  defilement,  chaunt  day 
and  night,  even  at  this  very  time,  the  praises  of  the 
Lamb  in  every  region  under  heaven.  They  are  the 
glorious  troop  of  confessors,  who  have,  and  who  still 
do,  praise  and  glorify  his  name  before  kings  and 
princes,  to  the  uttermost  bounds  of  the  earth.  They 
are  the  holy  anchorites  who  inhabit  rocks,  and  caves, 
and  deserts,  filling  with  the  praises  of  God,  the  air 
where  before  the  sound  of  wild  beasts  resounded, 
and  human  voices  had  not  been  heard.  In  a  word, 
they  are  the  fifty  thousand  elders,  ministers  of  the 
same  sanctuary,  offering  amid  praises,  and  homage, 
and  incense,  the  unbloody  sacrifice,  the  clean  obla- 
tion, daily,  from  the  rising  to  the  setting  of  the  sun, 


312  JITSTO   UCUNDONO. 

in  every  clime  illuminated  by  its  rays.  This  glori- 
ous spectacle  is  exhibited  nowhere,  except  in  the 
great  kingdom  which  Peter  rules. 

"  But  more  especially,  has  the  teaching  of  this 
kingdom  been  attested  by  miracles  and  wondrous 
signs,  not  in  one  age  or  country  only,  but  in  every 
age  and  clime,  from  the  day  of  its  existence  to  the 
present  hour.  Always  have  the  instructions  of  this 
glorious  board*  been  i  confirmed  by  signs  that  fol- 
lowed.' The  twelve  began  to  speak  in  new  tongues 
on  the  day  of  Pentecost ;  they  healed  the  sick,  they 
cast  out  devils,  they  raised  the  dead  to  life.  Their 
successors  have  done  the  same  whenever  necessity 
required  it,  throughout  subsequent  ages.  Yes,  until 
our  very  day,  and  upon  this  point,  I  feel  myself 
bound  solemnly  to  insist,  for  the  honor  and  glory  of 
the  God,  whom  I  have  come  to  announce  to  the 
Japonians,  despite  the  violence  and  pain  it  may 
inflict  upon  my  natural  feeling.  Yes,  these  wonders 
have  been  wrought  even  by  my  own  unworthy  hand, 
through  the  power  of  that  God,  who  strengthens  me. 
I  am,  indeed,  the  most  unworthy  minister  of  the 
Church  of  the  great  Messiah.  I  can  do  nothing  of 
myself,  but  can  do  all  things  with  the  Apostle  of  the 
Gentiles,  in  him  that  strengthens  me,  Jesus  of  Naza- 
reth. Have  I  not  healed  your  sick  ?  Have  I  not 
banished  evil  spirits  from  amongst  you  ?     Have  I 


THE   TRUE   GUIDE   IDENTIFIED.  313 

not  restored  your  dead  to  life  in  the  name  of  Jesus  ? 
Bear   testimony  to   the   truth,  candid   princes   and 
people   of   Japan!"      "Great   minister   of    Jesus," 
exclaimed  an  hundred   voices,   "these  wonders  we 
have  witnessed,  and   bear  willing  testimony  to  the 
truth.     All  honor  and  glory  to  the  mighty  God  who 
has  lent  you  his  right  arm  to  loosen  the  bonds  of 
death,  and  given  strength  to  your  voice  to  cause  the 
withered  limb  to  grow  strong  and  vigorous   in  an 
instant."      "  Then,"    continued    Xavier,    "  if   you 
admit  the  fact,  do  not  deny  the  consequences.     The 
wonders  which  God  has  operated  through  my  minis- 
try, were  wrought  in  confirmation  of  the  truth  of  the 
doctrine  which  I  have  come   to  announce  to   you. 
But   these  miracles  can  only  be   performed  by  the 
power  of   God ;    therefore,   the   doctrine   in  whose 
confirmation  they  were  wrought,  is  necessarily  true, 
since  the  Almighty  could  not  lend  his  power  to  the 
operation  of  works,  confirmatory  of  a  false  doctrine. 
Hence  is  that  creed  which  I  announce  to  you,  sus- 
tained by  the  authority  of  God  himself.     And  this 
doctrine  is  not  mine,  but  the  doctrine  of  that  glori- 
ous board  over  which  Peter  presides.     This  board, 
then,  is  also  the  true  and  genuine  one,  commissioned 
to  teach  all  nations,  all  things  commanded. 

"  Holiness,    therefore,    that  great    and    glorious 

characteristic  of  the   privileged    board    constituted 

27 


314  JUSTO  UCUNDONO. 

on  Mount  Olivet,  and  confirmed  on  the  day  of 
Pentecost,  belongs  exclusively  to  the  Church 
over  which  Peter  presides  at  Rome,  and  is  the 
board  instituted  and  commissioned  by  Jesus  of 
Nazareth. 

"  The  genuine  board  must  also  be  Apostolic ;  for, 
it  was  said  to  the  Apostles,  *  go  and  teach  all  na- 
tions ;'  and  it  was  with  the  Apostles,  and  with  them 
only,  that  Jesus  promised  to  remain,  ■  behold  I  am 
with  you  all  days.'  None  then  can  be  genuine 
teachers  except  those  who  are  actually  incorporated 
with  the  Apostolic  Board,  and  who  form  one  and  the 
same  communion  with  them  at  this  very  day. 

"  Now,  we  all  know  the  year  and  day  when  each 
of  you,  like  Judas,  went  his  own  way,  and  was  thus 
deprived  of  the  Apostleship.  The  very  names  which 
you  bear  show  that  you  belong  to  a  corporation 
distinct  from  that  of  the  Apostolic  College. 
You  belong  to  the  school  of  Arius,  of  Nestorius, 
of  Eutyches,  of  Luther  and  Calvin,  and  others; 
but  the  Apostleship  was  withdrawn  from  Arius,  and 
Luther,  and  Calvin ;  therefore  you  belong  to  a 
board,  rejected  by,  and  separate  from,  that 
genuine  one,  formed  on  Mount  Olivet,  of  Apostles 
exclusively. 

"  There  is  but  one  denomination  of  Christians  to 
whom  Apostolicity  rightfully  belongs.     They  alone 


THE   TRUE   GUIDE   IDENTIFIED.  315 

can  trace  their  origin  up  to  the  very  mountain  where 
the  great  corporation  was  formed;  even  into  the 
very  apartment  where  it  was  ratified  by  the  Holy 
Spirit.  The  very  same  Peter,  who  addressed  the 
multitude  at  Jerusalem,  addresses  this  very  day  the 
multitude  at  Rome,  by  his  direct  successor,  who  in- 
herits Peter's  Apostleship  from  predecessors,  form- 
ing one  straight,  uninterrupted,  unbroken  line,  from 
the  first  to  the  present  century.  Hence,  when  a 
teacher,  coming  from  this  great  spiritual  communion 
to  instruct  you,  is  asked,  *  who  has  sent  you  to  us  V 
he  may  point  to  his  immediate  Bishop^  who  com- 
missioned him  to  go  and  teach.  And  if  that  Bishop 
in  turn  be  questioned  concerning  his  own  mission; 
he  may  direct  you  to  the  reigning  Pontiff,  who  has 
commissioned  him.  And  should  the  Pontiff  himself 
be  asked  for  his  authority,  he  falls  back  on  his  im- 
mediate predecessor,  and  that  predecessor  on  another 
one,  and  in  like  manner  may  answer  all  the  others, 
until  the  questioner  is  referred  to  the  very  rock  on 
which  the  edifice  itself  rests." 

"  Cannot  we,  in  like  manner,"  interrupted  a  par- 
son, "  fall  back  on  our  immediate  teachers,  and  they 
on  theirs,  and  thus  on  in  a  mode  similar  to  that  you 
mention?" 

"Yes,"  observed  Xavier,  "you  can,  but  you  will 
soon  stumble  on,  but  not  over,  Luther  or  Calvin, 


316  JUSTO  UCUNDONO. 

and  thereby  be  thrown  off  the  Apostolic  track. 
Whosoever  does  not  sow  with  Rome,  scattereth' 
which  will  appear  still  more  evident  from  a  closer 
inspection  into  the  nature  of  the  great  corporation 
or  teaching  faculty,  and  into  the  character  of  its 
functions." 


THE   CHURCH   OF   ROME.  317 


CHAPTER    XXL 

THE  CHURCH  OF   ROME — ITS  CHIEF  INFALLIBLE. 

The  nature  of  the  function  to  be  performed  by  the  Teaching 
Church,  requires  that  it  have  a  common  organ,  a  centre  of 
unity. — Such  an  infallible  organ  has  been  established  in  the 
Church  founded  on  Mount  Olivet,  in  the  person  of  Peter. — 
The  circumstances  of  his  appointment. — The  character  of  his 
office. — Its  functions  are  actually  exercised  by  him,  and  have 
been  since  the  death  of  the  Saviour,  with  the  knowledge  and 
consent  of  the  whole  Christian  world. — Then,  wherever  Peter 
is,  there  do  we  find  the  true  establishment  founded  by  Jesus 
for  the  instruction  of  mankind. 

"Let  it  be  understood,"  continued  Xavier,  "that 
I  have  used,  and  for  the  sake  of  variety,  will  con- 
tinue to  use  Corporation,  Board,  Faculty,  &c,  as 
synonymous  terms,  wishing  -to  signify  by  each  of 
them  the  Teaching  Church.  Now  the  nature  of 
the  functions  of  this  faculty  is  teaching:  'go  and 
teach ;'  and  '  teaching  all  nations  all  things  com- 
manded:' 'go  and  teach  all  nations  whatsoever  I 
have  commanded  you.'  And  this  teaching  is  to  be 
infallible,  'behold  I  am  with  you  all  days.'  And 
since  all  nations  are  to  be  taught,-  this  teaching 
must  necessarily  go  on  in  various  places  at  the  same 
time.     And  since  all  things  are  to  be  taught  to  all 

nations,   the   teaching  must  be   one   and  uniform. 

27* 


318  JUSTO   UCUNDONO. 

Now  the  faculty  cannot  possibly  teach  collectively, 
in  different  places,  at  one  and  the  same  time.  Then 
it  must  teach  separately  by  its  individual  members  in 
different  places.  And,  as  the  teaching  is  invariably 
one  and  uniform,  all  these  different  members  are  to 
teach  precisely  the  same  things.  The  teaching  is 
not  only  to  be  one  and  uniform,  but  moreover 
infallible;  *  behold,  I  am  with  you  all  days.'  But 
as  individual  members  they  cannot  teach  infallibly, 
for  infallibility  has  only  been  granted  to  the  faculty 
collectively  as  a  body,  not  to  its  individual  members. 
Individuals,  then,  to  teach  infallibly,  must  teach  by 
the  authority  and  the  sanction  of  the  faculty.  And 
yet  that  faculty  is  scattered  throughout  the  world, 
and  is  but  seldom  assembled  together  for  the  pur- 
pose of  formally  transacting  business. 

"  From  this  it  absolutely  follows  that  the  faculty 
must  have  a  common  and  permanent  organ  of  con- 
stant communication  with  all  its  members.  There 
must  be  a  common  centre,  where  may  meet  all 
the  members ;  a  common  heart,  from  which  the 
pulsations  of  vitality  may  extend  to  all;  a  com- 
mon head  which  may  give  stability  and  character 
to  the  whole;  a  common  judge  to  settle  all  differ- 
ences and  disputes ;  in  a  word,  a  common  father  to 
correct,  reprove  and  instruct,  such  a  one  among 
men   as    Jesus  was    amongst   his    disciples.     And 


THE   CHURCH   OF  ROME.  319 

this  head,  to  answer  all  the  purposes  and  consum- 
mate the  ends  and  objects  for  which  the  faculty 
was  created,  must  necessarily  have  all  the  power, 
authority  and  influence  of  the  faculty  itself,  and 
must  therefore  be  infallible.  In  the  course  of  time 
questions  of  doctrine  and  discipline  must  and  will 
arise  amongst  so  many  nations  of  different  times 
and  places,  of  different  habits,  interests  and  educa- 
tion. Now,  to  determine  such  questions,  the  whole 
faculty  is  not  always  expected  to  meet.  The  very 
nature  of  things  forbids  even  the  supposition.  And 
yet  these  questions  must  be  settled.  Nothing  then 
can  be  more  natural,  nothing  more  proper  than  that 
they  should  be  settled  by  the  head,  the  presiding 
officer  of  the  faculty.  But  if  he  be  required  to 
settle  disputes  and  terminate  doubts  authoritatively, 
he  must  needs  be  infallible.  Why  so  ?  Simply 
because  there  could  be  not  only  no  obligation,  but 
not  even  an  inducement  for  the  disputants  to  appeal 
to  a  fallible  judge,  much  less  to  acquiesce  in  his 
decisions.  The  head  of  the  faculty  then  must  be 
absolutely  infallible." 

"Your  argument  in  favor  of  a  common  chief 
of  the  faculty,  always  ready  to  act  in  its  name," 
exclaimed  a  Parson,  "  amounts  simply  to  this. — 
There  ought  to  be  a  common  centre,  a  head  of 
the  faculty ;  it  is  necessary  there  should  be,  there- 


320  JUSTO   UCUNDONO. 

fore  this  head  does  exist.  I  do  not  see  how  we 
can  legitimately  infer  the  existence  of  a  thing  from 
its  mere  expediency  and  necessity." 

"God  himself,"  answered  Xavier,  "is  the  author 
of  the  great  corporation  which  has  been  established 
to  instruct  the  world  in  the  knowledge  of  his  eternal 
truths,  and  God. himself  has  designated  certain  duties 
to  be  performed  by  it.  If  then  the  corporation  can- 
not perform  these  duties  without  a  chief,  as  we  have 
mentioned,  God  is  solemnly  bound  to  appoint  him, 
otherwise  he  would  require  duties  of  a  body,  which 
that  body  is  not  able  to  perform,  which  would  argue 
folly,  injustice,  and  even  cruelty  in  the  wise  Author 
of  nature,  which  it  is  impious  to  suppose.  But  we 
have  shown  that  the  corporation  of  Olivet  could  not 
under  existing  circumstances  have  performed  the 
functions  which  God  had  imposed  upon  it  without 
such  a  common  chief,  always  ready  to  act  authori- 
tatively in  the  name  and  by  the  authority  of  the 
corporation,  hence  God  was  bound  to  appoint  such 
a  chief  the  head  and  centre  of  the  great  institution 
of  which  we  are  speaking.  But  we  have  more  than 
even  this.  We  have  positive  proof  that  a  chief  has 
really  been  appointed  over  the  corporation.  "And 
this  we  learn  from  the  very  same  historians  from 
whom  we  have  ascertained  the  existence  of  the 
corporation  itself.     And  not  only  do  we  learn  the 


THE   CHURCH   OF   ROME.  321 

fact  of  his  appointment,  but  also  the  powers,  duties 
and  privileges  which  have  been  conceded  to  him 
for  the  fulfilment  of  the  important  trust  which  his 
exalted  station  requires  him  to  perform. " 

"  Amongst  the  twelve  members  forming  the  origi- 
nal Corporation  as  established  on  Mount  Olivet,  we 
find  one  always  distinguished  in  some  way  or  other, 
from  his  companions,  not  by  his  Divine  Master  only, 
but  by  his  companions  also.  We  find  that  this 
individual  is  on  all  occasions  either  the  speaker,  the 
principal  actor,  the  recipient  of  some  favor,  or  is 
specially  marked  from  the  rest.  When  Matthew 
enumerates  the  twelve,  he  says  of  him,  'the  first 
Simon,  who  is  called  Peter.'  The  other  Evangelists 
put  Peter  invariably  in  the  first  place,  whilst  they 
observe  no  fixed  order  with  regard  to  the  other  Apos- 
tles. Why  is  this  ?  Was  Peter  the  oldest  of  the 
Apostles  ?  No,  his  brother  Andrew  was  older  than 
he.  Was  he  loved  by  the  Saviour  above  the  others  ? 
No,  John  was  the  beloved  disciple,  and  was  permitted 
to  recline  on  his  master's  breast,  whilst  Peter  re- 
ceived a  severe  rebuke.  Was  he  distinguished  for 
learning,  wealth,  talent,  or  worldly  station  ?  No, 
in  all  these  attributes  Matthew  far  outshone  him. 
Peter  was  a  poor,  simple,  ignorant  fisherman.  Was 
he  the  first  that  was  called  to  the  Apostleship  ?  No, 
for  his  brother  Andrew  brought  him  to  the  Saviour. 


322  JUSTO  UCUNDONO. 

'We  have  found,'  said  Andrew  to  Peter,  'the  Mes- 
siah.' Why,  then,  is  Peter  always  mentioned  first  ? 
Why  does  he  always  occupy  the  most  conspicuous 
place  after  his  Divine  master  ?  Because  he  was 
destined  to  be  the  chief,  the  head  of  the  great  cor- 
poration which  Jesus  had  come  to  establish. 

"  This  appears  evident,  from  the  very  first  intro- 
duction which  Peter  had  to  the  Saviour  of  the 
world.  When  Andrew  brought  him  to  Jesus,  the 
Saviour  on  seeing  him,  said,  '  Thou  shalt  be  called 
Cephas  —  that  is  a  rock.'  His  vicar  stands  before 
him,  and  Jesus  changes  at  once  his  name  into  one 
expressive  of  the  character  which  he  is  henceforth 
to  sustain,  which  is,  like  a  rock,  unchanged  and 
unchangeable. 

"  A  little  later  the  Saviour  found  himself  in  the 
midst  of  his  Apostles,  who  were  telling  one  another 
the  opinions  of  the  people  at  large  concerning  Jesus. 
He  desired  them  to  repeat  to  him  their  various 
accounts.  Some  replied,  'they  say  you  are  John 
the  Baptist,  others  that  you  are  Elias,  or  one  of  the 
prophets.'  Then  Jesus  said,  '  And  who  do  you  say 
I  am?'  The  disciples  looking  at  each  other,  knew 
not  what  to  reply.  Then  Peter  stepping  forward, 
answered  in  the  name  of  all,  'thou  art  Christ,  the 
son  of  the  living  God.'  Here,  then,  whilst  the  others 
were  wavering,  hesitating  for  an  answer,  he  showed 


THE   CHURCH   OF   ROME.  323 

that  he  had  within  him  somewhat  of  the  firmness  of 
a  rock,  to  which  his  name  had  been  mysteriously 
changed.  He  firmly  confessed  that  which  was  the 
truth.  The  answer  is  accepted  by  Jesus,  '  Blessed 
art  thou  Simon,  son  of  Jona,  because  flesh  and 
blood  have  not  revealed  it  to  thee,  but  my  Father 
who  is  in  heaven.  And  I  say  unto  you  that  thou 
art  Peter,  (a  rock,)  and  upon  this  rock  I  will  build 
my  church,  and  the  gates  of  hell  shall  not  prevail 
against  it ;  and  I  will  give  to  thee  the  keys  of  the 
kingdom  of  heaven,  and  whatsoever  thou  shalt  bind 
upon  earth  shall  be  bound  in  heaven,  and  whatsoever 
thou  shalt  loose  upon  earth  shall  be  loosed  also  in 
heaven/     Matt,  xvi.,  v.  17,  18,  19. 

"Here  the  Saviour  of  the  world  expressly  and 
emphatically  declares  that  flesh  and  blood  have  not 
caused  him  to  make  this  splendid  declaration  of  his 
Divinity ;  but  his  Father  in  heaven  ;  in  other  words, 
that  it  was  not  to  Peter  in  his  individual  capacity, 
but  in  the  character  of  head  and  chief  of  the  Apos- 
tolic College,  that  he  declared  Christ-  to  be  the  Son 
of  the  living  God.  The  Saviour  here  solemnly  con- 
firms what  he  had  said  before,  that  Peter  is  a  rock, 
and  that  upon  this  very  rock  he  is  to  build  his 
church,  which  is  to  be  so  firm,  durable,  and  lasting, 
that  the  gates  of  hell  can  never  prevail  against  it. 
Not  satisfied  with  this  emphatic  declaration,  and  to 


324  JUSTO   UCUNDONO. 

indicate  more  directly  the  position  which  he  is  to 
occupy  in  this  new  establishment,  he  even  promises 
to  him  the  keys.  Now,  it  is  a  well  known  fact,  that 
the  holding  of  the  keys  denotes  supreme  authority, 
and  in  this  light  it  is  regarded,  especially  by  the 
eastern  nations,  where  the  above  events  transpired. 
Therefore,  has  Peter  been  appointed  the  chief  of  the 
new  establishment  by  Christ  himself. 

"And  what  is  the  nature  of  those  duties  which  he 
is  to  discharge  in  the  corporation  of  which  he  is  the 
head  and  president?  The  Evangelist  John  defines 
them  in  distinct  terms ;  he  is  to  feed  the  lambs  and 
sheep  of  Christ.  When,  therefore,  they  had  dined, 
Jesus  saith  to  Simon  Peter,  <  Simon,  son  of  John, 
lovest  thou  me  more  than  these  ?'  He  says  to  him, 
4  Yea,  Lord,  thou  knowest  that  I  love  thee.'  The 
Saviour  then  says  to  him,  'Feed  my  lambs.'  He 
saith  to  him  again,  *  Simon,  son  of  John,  lovest  thou 
me  ?'  He  saith  to  him,  '  Yea,  Lord,  thou  knowest 
that  I  love  thee."  He  saith  to  him,  '  Feed  my  lambs.' 
He  says  to  him  the  third  time,  'Peter,  son  of  John, 
lovest  thou  me?'  Peter  was  grieved  because  he 
said  to  him  the  third  time — lovest  thou  me.  And 
he  said  to  him,  '  Lord,  thou  knowest  all  things,  thou 
knowest  that  I  love  thee.'  And  he  said  to  him, 
'Feed  my  sheep.'  Peter,  therefore,  is  not  only  to 
feed  the  lambs,  but  also  the  sheep.     The  lambs   and 


THE   CHUECH   OF   ROME.  325 

sheep  constitute  the  entire  flock  of  Christ ;  therefore 
is  he  to  feed  the  entire  flock, — the  teachers  and  the 
taught.  He  is  to  guide  and  defend  the  flock  from 
ravenous  wolves,  to  lead  them  to  wholesome  pastur- 
age, and  to  preserve  them  from  poisonous  weeds. 

"And  this  office  he  is  to  fulfil,  performing  its 
functions  with  infallible  security;  so  that  any  one 
following  him  need  not  be  apprehensive  of  going 
astray.  '  Simon,  Simon,'  said  Jesus,  'behold  Satan 
has  desired  to  have  you,  that  he  may  sift  you  like 
wheat,  but  I  have  prayed  for  thee  that  thy  faith  fail 
not, — and  thou  being  once  converted,  confirm  thy 
brethren.'  Why  did  the  Saviour  pray  for  Peter  in 
particular  ?  Because,  he  being  the  head,  had  to  con- 
firm his  brethren,  the  rest  of  the  Apostles  ;  but  that 
he  might  be  able  to  confirm  them,  it  was  necessary 
that  he  himself  should  be  firm  like  a  rock.  Errors 
of  individual  teachers  might  not  be  attended  with 
serious  consequences,  but  it  would  be  otherwise  with 
a  leader  and  chief,  diverging  from  the  proper  path- 
way. Hence  it  was,  that  Jesus  prayed  for  Peter  in 
an  especial  manner,  that  his  faith  might  not  fail; 
tut  the  prayers  of  Jesus  are  necessarily  efficacious, 
being  always  heard  on  account  of  his  gtfeat  reve- 
rence. Therefore,  the  faith  of  Peter  is  the  true 
faith,  which  Jesus  came  to  found  upon  the  earth. 

"  And  how  long  is  Peter  to  feed  the  lambs  and 

28 


326  JUSTO   UCIJNDONO. 

the  sheep  of  Christ?  So  long  as  the  flock  itself 
shall  exist,  which  is  till  the  end  of  ages.  He  is  the 
head  of  the  corporation  to  which  has  been  committed 
the  task  of  instructing  all  nations  in  all  things 
regarding  heaven.  So  long,  therefore,  as  there 
remains  a  single  nation  on  the  earth,  so  long  must 
the  teaching  Church  exist,  and  as  long  as  the 
Church  is,  she  must  have  a  head,  and  so  long  as 
there  be  a  flock  there  must  be  a  shepherd  to  guide 
and  confirm  it ;  therefore,  must  Peter  remain,  con- 
firming his  brethren,  feeding  the  sheep  and  the 
lambs,  until  the  last  nation  shall  have  disappeared 
from  the  earth.  But  Peter  has  long  since  ceased, 
personally,  to  exist ;  therefore,  he  is,  and  moves, 
and  lives,  in  his  successors.  Our  Peter  is  the  pre- 
sent reigning  Pontiff. 

"  But  is  there  any  evidence  to  show  that  Peter 
did  actually  exercise  the  high  functions  of  feeding 
the  lambs  and  the  sheep,  and  of  confirming  his 
brethren  ?  During  the  life-time  of  his  Divine  master 
he  had  no  occasion  for  exercising  these  high  func- 
tions, but  immediately  after  the  death  of  the  latter, 
Peter  evidently  took  his  place.  Peter  was  the  first 
to  behold  the  Saviour,  after  he  had  arisen  from  the 
dead,  and  it  was  he  who  communicated  the  impor- 
tant fact  to  the  other  apostles,  which  obtained 
credence  among  them  only,  when  Peter  had  attested 


THE   CHURCH   OF   ROME.  327 

it.  Peter  was  the  first  to  preach  to  the  Jews,  and 
it  was  he  who  received  the  first  converts  into  the 
church.  He  was  the  first  to  announce  the  Gospel 
to  the  Gentiles,  and  thus  did  he  begin  to  feed  the 
lambs.  And  when  the  traitor  Judas,  had  forsaken 
them,  gone  his  way,  it  was  Peter  who  proposed 
the  plan  to  fill  the  place  of  the  fallen  Apostle.  In 
the  first  Council  of  Jerusalem,  again,  Peter  is  the 
first  to  speak  conclusively,  and  give  his  decision  on 
the  matter  in  debate.  The  rest  act  upon  it,  and 
the  cause  is  terminated.  We  find  that  Paul  the 
Apostle  of  the  Gentiles,  comes  to  Jerusalem  to  give 
an  account  of  his  labors  to  Peter,  as  the  chief  of  the 
glorious  board.  Now  all  these  circumstances  prove, 
that  Peter  was  not  only  the  acknowledged  head  of 
the  rest,  but  that  he  constantly  acted  as  such. 

"  Subsequently,  ecclesiastical  history  informs  us, 
Peter  fixed  his  See  at  Antioch,  and  it  is  a  very 
remarkable  fact,  and  one  full  of  mysterious  import, 
that  in  the  city  where  the  Vicar  of  Christ  first 
fixed  his  home,  the  followers  of  Christ  first  received 
their  true  appellation  of  Christians,  which  they 
have  ever  since  continued,  and  ever  will  continue 
to  bear.  Antioch,  however,  was  not  destined  to  be 
the  capital  of  the  new  kingdom,  but  Rome,  the  seat 
of  earthly  dominion,  was  designed  to  form  the 
centre  of  the  spiritual  empire.     And  may  we  not 


328  JUSTO   UCUNDONO. 

conjecture  that  the  great  ruler  of  nations  raised 
the  Eternal  City  to  greatness,  for  the  very  reason 
that  he  designed  it  to  become  the  seat  of  spiritual 
power  ?  Peter,  aware  of  the  coming  change,  trans- 
ferred his  See  from  Antioch  to  Rome.  He  occupied 
the  Capital  of  the  Caesars  for  twenty-five  years, 
exercising  the  functions  of  his  high  office,  after 
which  he  died  the  death  foretold  him  by  his  master 
at  the  very  time,  at  which  he  received  the  great 
commission  of  feeding  the  sheep  and  the  lambs. 
He  died  a  martyr  to  the  faith  he  professed,  and 
to  the  office  he  held.  Like  his  Divine  Master,  he 
expired  between  heaven  and  earth,  suspended  on  a 
cross.  Peter,  the  chief  of  the  great  Corporation, 
died, — but  the  office,  and  the  See  remained.  From 
its  portal  he  steps  into  the  house  of  death ;  but  at 
the  door  stands  another  ready  to  take  his  place. 
No  sooner  had  the  great  Apostle  died  as  a  martyr, 
than  Linus  occupied  his  place  as  the  Confessor. 
And  when  this  Confessor  is  again  changed  into 
the  martyr,  another  is  again  at  hand  to  follow  in 
his  glorious  path ;  and  thus  has  the  succession  been 
continued  until  the  present  day. 

"It  has  already  been  admitted  by  this  august 
Council  that  Jesus  of  Nazareth  has  founded  on  earth 
a  Teaching  Church,  a  visible  infallible  guide  to  lead 
men  into  the  ways  of  truth.  But  this  honor  having 
been  claimed  by  so  many  rival  churches,  it  became 


THE   CHURCH   OF   ROME.  329 

necessary,  that  in  order  the  more  properly  to  deter- 
mine this  important  question,  a  precise  description 
of  the  nature  and  characteristics  of  this  true  and 
genuine  establishment  should  be  given.  This  indis- 
pensable want  I  have  endeavored  to  supply  by  a 
detailed  account  of  the  principal  features  of  the 
great  visible  chief  of  the  church.  Providence  seems 
to  have  designed  and  willed,  that  his  office,  his  position 
and  his  characteristics  should  be  so  deeply  impressed 
upon  him,  and  so  strongly  apparent  from  his  attri- 
butes, that  it  would  be  impossible,  even  for  the  blind, 
to  mistake  his  spiritual  identity.  I  have  related 
these  essential  points  as  the  great  founder  of  the 
Church  has  impressed  them  upon  his  work ;  and  we 
have  simply  to  look  around  us  in  order  to  discover 
them,  such  as  I  have  described  them.  The  truth 
can  now  no  longer  be  disguised.  Incapable  of 
denial,  it  can  and  must  be  openly  avowed.  Where- 
ever  Peter  is,  there  is  the  true  Church  of  Jesus. 
Peter  is  the  rock  on  which  is  reared  the  mighty 
edifice  of  God's  earthly  mansion,  and  whenever  or 
wherever  that  rock  is  not  to  be  found,  we  look  in 
vain  for  the  memorial  of  man's  redemption.  '  Thou 
art  Peter,  that  is,  a  rock,  and  upon  this  rock,  I  will 
build  my  church,  and  the  gates  of  hell  shall  not  pre- 
vaila  gainst  it.'  Heaven  and  earth  will  pass  away  ; 
but  these  words   of  Jesus  will  ever   remain.     This 

solemn  asseveration  of  a  God  must  be  accomplished." 

28* 


330  JUSTO  UCUNDONO. 


CHAPTER    XXII 


TRUTH   TRIUMPHANT. 


Peter  is  found  in  no  denomination,  except  in  the  Roman  Catholic. 
It  then  is  the  true  Church  of  the  Saviour.  There  Peter  feeds  the 
lambs  and  the  sheep,  and  confirms  his  brethren.  The  wonderful 
career  of  this  spiritual  monarch, — from  Judea  he  extends  his 
dominion  over  the  entire  globe.  The  fate  of  those  "who  have  risen 
against  him,  or  separated  themselves  from  him.  The  concluding 
address  of  Justo.  His  review  of  the  whole.  He  makes  a  solemn 
profession  of  faith.  Many  princes  and  five  hundred  divines  fol- 
low his  example.  The  dying  confession  and  prayer  of  Rosalia, 
the  Empress.     Council  dissolved.     Conclusion. 

"I  must  now  ask  you  to  cast  your  eyes  around  the 
Christian  world  for  the  realization  of  the  glorious 
establishment  wherein  Peter  presides,  confirming  his 
brethren,  feeding  the  sheep  and  the  lambs.  Is  Peter 
again  at  Antioch,  Jerusalem  or  Constantinople  ? 
No,— for  those  are  fallen,  desolate  provinces  of 
the  great  empire,  which  has  itself  departed  from 
amongst  nations.  Its  inhabitants  are  now  the 
handmaids  and  slaves  of  the  haughty  followers  of 
the  prophet.  Their  character,  faith,  national  spirit, 
have  all  ceased  to  burn.  They  are  faded  leaves  and 
withered  branches,  fallen  from  the  tree  of  life. 
There  is  no  shepherd  there  to  guard  the  erring  and 
the  abandoned  flock ;  hence  they  are  being  devoured 


TRUTH   TRIUMPHANT.  331 

by  ravenous  wolves.  Is  Peter  amongst  the  Bible 
Christians  ?  Ah,  no  !  those  hate  and  fear  his  crook 
and  key,  as  rebel  angels  feared  the  sword  of 
Michael.  To  Rome  then,  divines,  to  Rome,  the 
hand  of  the  compass  of  reason  turns  and  points,  no 
matter  what  oceans  and  seas  we  ride,  no  matter 
at  what  inclination  our  bark  is  sailing.  Rome  is 
the  only  harbor  of  safety,  against  the  dark  and 
fearful  tempest  of  error  and  doubt.  Here  is  the 
home  of  that  great  captain,,  who  has  so  often 
directed  the  vessel  of  Christianity  through  the 
raging  seas,  and  the  angry  gales,  by  which  she  has 
been  menaced  for  fifteen  hundred  years.  His  is  the 
only  bark,  and  he  the  only  pilot,  that  we  .-may 
trust." 

"Ah!"  exclaimed  a  parson,  "you  are  throwing 
off  the  mask  in  good  earnest.  Your  Jesuitism  is 
becoming  fully  apparent.  There  was  no  need  of  all 
these  winding  ways,  the  employment  of  all  these 
tortuous  arguments,  to  arrive  at  this  conclusion. 
Why  not,  instead,  direct  us  straightway  to  Rome  ?" 

"  The  way  to  Rome,  is  indeed  direct  and  easy," 
answered  Xavier,  "  but  I  found  you  entangled  in  the 
mazes  of  error,  from  which  it  was  not  possible  to  ex- 
tricate you,  without  traversing  at  times,  a  serpentine 
line.  Why  will  you  become  choleric  because  I  have 
told  you  the  truth  ?     Should  I  ask  you  for  the  rising 


332  JUSTO   UCUNDONO. 

sun,  you  would  point  to  the  East.  It  is  not  your 
fault,  however,  that  it  rises  there.  So  when  you  ask 
of  me,  the  shepherd  of  the  Saviour's  flock, — I  must 
point  you  to  Rome.  It  is  there  that  the  chief  of  the 
Empire  of  Olivet  resides.  It  is  not  I  who  have 
appointed  him,  or  assigned  him  ^is  residence.  But 
I  know  that  there  he  dwells,  and  who  can  attach 
blame  to  me,  for  solemnly  declaring  the  fact  ?  Yes  ! 
Peter  is  at  Rome,  and  there  has  been  for  upwards  of 
fifteen  hundred  years,  exercising  the  high  functions 
assigned  him  by  his  heavenly  master.  Fifteen  hun- 
dred years  have  acknowledged  him  the  chief  of  the 
Universal  Church.  During  all  that  time,  he  has  fed 
the  lambs  and  sheep  of  Christ,  and  confirmed  his 
brethren.  No  Bishop  has  been  appointed  without 
his  approval ;  no  Council  has  been  convened  without 
his  sanction  ;  he  is  not  only  the  head,  but  the  heart, 
the  life  and  soul  of  the  great  corporation,  the  teach- 
ing Church.  Those  whom  Peter  has  anathematized 
have  faded  like  blasted  leaves,  and  fallen  from  the 
tree  ;  und  those  whom  he  has  blessed,  have  bloomed 
and  fructified  like  fertile  olive  plants,  around  the 
holy  city. 

"  For  fifteen  hundred  years,  have  the  powers  of 
earth  and  hell,  stood  in  wild  and  stormy  array 
against  the  throne  of  Peter.  Infidelity,  heresy  and 
crime,  have  dashed  their  angry  and  noisy  billows 


TRUTH   TRIUMPHANT.  333 

again  and  again,  against  the  aged  rock :  yet  still  it 
stands,  its  crest  calmly  surveying  the  elevated  skies, 
whilst  they,  riven  into  a  thousand  waves,  have  been 
hurled  back,  their  shock  unfelt,  their  force  forever 
prostrated.  Pontiffs  have  been  imprisoned,  exiled, 
martyred ;  but  scarcely  had  one  obtained  the  holy 
crown,  when  his  successor  stood  ready  to  assume  his 
duties,  prepared  to  enter  the  field  of  trial.  And 
what  do  we  see  in  the  end?  There,  in  his  successor, 
sits  Peter,  on  the  everlasting  rock,  the  acknow- 
ledged chief  of  two  hundred  millions  of  souls. 
There  does  he  sit,  feeding  his  millions  of  lambs  and 
his  thousands  of  sheep,  and  confirming  his  mighty 
progeny  of  brethren,  guarded  by  kings,  and  by 
nations  served ; — the  true  shepherd  of  Israel,  the 
potent  representative  of  Jesus  upon  earth.  And 
there  he  will  continue  to  rule,  until  the  heavens  shall 
pass  away,  and  the  earth  sink  back  into  the  chaos 
from  which  it  sprung.  For  if  the  prayer  of  a  God 
availeth  aught,  then  the  faith  of  Peter  cannot  fail. 

"  Let  us  view  the  course  of  this  spiritual  monarch, 
whose  throne  is  fixed  in  the  ancient  city.  We  first 
see  him  as  the  master  of  a  small  fishing  boat, 
floating  on  the  Lake  Genezareth.  After  the  mira- 
culous draught  of  fishes,  he  abandons  his  nets,  to 
follow  a  reputed  adventurer.  For  a  time,  he  seems 
artless  and  bold,  yet  when  the  crisis  comes,  trembles 


334  JUSTO  UCUNDONO. 

at  the  voice  of  a  weak  servant  maid.  His  master 
returns.  Then  is  he  roused  from  his  slumbers,  and 
like  the  awaking  lion,  shaking  off  the  dew-drops  of 
repose,  he  gave  vent  to  the  word  of  truth,  with  a 
voice  which  shook  the  aged  synagogue  to  its  centre, 
whilst  the  neighboring  idols  tottered  on  their  bases. 
He  speaks  the  word  of  truth,  and  instantly  are  three 
thousand  hearts  changed.  He  speaks  again,  and 
five  thousand  respond  and  believe.  He  addresses 
the  Jew,  and  the  Jew  hearkens  and  obeys  the  in- 
spired command.  He  speaks  to  the  Gentile,  and 
instantly  does  he  betake  himself  to  the  path  of  Sal- 
vation. In  a  few  years,  all  Palestine  follows  his 
footsteps,  Syria,  Egypt  and  Abyssinia,  are  incorpo- 
rated into  his  empire.  He  fixes  his  seat  at  Antioch, 
and  subdues  Asia  Minor,  Arabia,  Scythia,  Parthia, 
and  the  distant  Indies.  The  fragments  of  the 
Grecian  and  Persian  Empires,  swell  and  augment 
his  dominions.  From  Antioch,  he  turns  his  victori- 
ous course  to  the  cultivated  West,  and  selects  the 
capital  of  Jove,  for  his  seat  of  Empire.  Erom 
Rome,  he  sends  forth  his  brave  lieutenants,  to 
subdue  the  Gauls,  and  Spaniards,  and  Germans. 
England  and  Ireland  are  invaded  and  won  over  to 
his  mighty  empire.  A  new  world  is  discovered,  and 
forthwith,  he  annexes  it  to  his  domain.  In  fine, 
there  is  no  empire,  kingdom  or  province,  there  is  no 


TRUTH  TRIUMPHANT.  335 

city  or  town,  no  continent  or  isle  inhabited  by  men, 
where  the  rule  of  this  mighty  monarch  is  not  felt, 
where  his  laws  are  not  obeyed,  and  where  his 
memory  is  not  blessed.  Show  me  another  Peter 
like  unto  this,  and  I  will  ever  follow  his  guidance, 
for  surely  he  must  be  the  anointed  of  heaven,  to 
feed  the  lambs  and  sheep  and  to  confirm  his 
brethren. 

"  No  hand  has  ever  been  raised  against  Peter's 
head  that  has  not  withered  and  decayed.  No  power 
has  attempted  to  resist  him  that  has  not  melted  like 
wax  before  the  heated  furnace,  and  disappeared  from 
the  earth.  Nero  began  the  fatal  attempt,  and,  like 
the  dews  of  heaven,  his  power  faded;  his  name 
and  memory  remained  but  to  be  execrated  and 
despised  by  all  succeeding  generations.  The  proud 
Emperors  of  the  East  next  entered  the  field  of 
contest  against  the  prerogatives  of  Peter.  Their 
power  is  blasted  and  their  strength  has  departed; 
humbled  and  degraded,  they  serve  a  haughty  Sultan, 
whilst  their  people  are  reduced  to  bondage  of  body 
and  soul.  The  Huns,  too,  began — and  ended.  So 
the  Goths  essayed — and  failed.  The  Vandals  pur- 
sued their  track  of  blood  and  rapine ;  they  assailed  the 
rock — they  were  vanquished,  ruined  and  disgraced. 
Then  the  bloody  Crescent  arises,  upheld  by  wild 
enthusiasm,  borne  on  by  fanaticism  and  rage ;  and, 


336  JUSTO  TJCUNDONO. 

backed  by  the  strength  of  a  hundred  millions,  it 
dashes  furiously  its  might  against  the  rock,  vowing 
the  destruction  of  the  Cross  and  its  followers.  Peter 
prays— the  Crescent  flags — its  followers  turn  pale — 
its  soul  is  overawed — its  spirit  crushed — its  power 
vanquished.  It  is  compelled  to  sue  for  peace,  whilst 
the  standard  of  Peter  blazes  forth  in  all  its  pride 
and  glory  from  the  highest  of  the  seven  hills.  Other 
Goths  and  Vandals  arise,  like  swarms  of  locusts,  in 
the  bosom  of  the  Church,  and  headed  by  a  mad- 
dened monk,  advance  their  mighty  armies  against 
unprotected  Rome.  Peter  utters  the  word  of  male- 
diction. Their  heads  are  crazed,  their  counsels 
confounded,  their  plans  defeated.  The  hand  of 
every  man  of  them  is  turned  against  his  neighbor, 
whilst  Peter  soars  in  triumph  over  the  field  of  battle. 
To  his  power  there  shall  be  no  end ;  his  dominion 
will  constantly  increase,  and  his  name  grow  greater 
and  greater  as  long  as  the  sun  and  the  moon  irradiate 
our  sphere." 

Xavier  took  his  seat  amid  universal  applause. 
Prince  Justo  then  arose  and  addressed  the  Council 
to  the  following  effect :  "  Divines,  I  thank  you,  one 
and  all,  for  the  deep  interest  you  have  evinced  in 
the  investigation  of  this  most  important  question, 
which  so  long  and  properly  has  claimed  the  attention 
of  men,  and  for   the  great   service  you  have  ren- 


TRUTH   TRIUMPHANT.  337 

dered  me  in  arriving  at  its  happy  solution.  You 
have  opened  to  me  a  new  world,  with  new  scenes, 
new  hopes,  new  prospects.  You  have  disclosed  to 
Japan  and  her  rulers  a  new  and  glorious  destiny,  of 
which  before  we  were  unconscious. 

"  I  have  learned  from  you,  and  I  shall  ever  glory 
in  professing  it,  that  there  is  but  one  supreme  God, 
creator  and  ruler  of  the  Universe ;  the  rewarder  of 
virtue,  the  punisher  of  vice.  Until  now,  this  God 
has  never  been  known  to  us  or  our  fathers;  and 
hence,  heretofore,  we  and  they  have  worshipped 
false  gods,  whose  power  was  nought.  I  believe  that 
a  portion  of  man  will  survive  the  grave,  and  that 
rewards  or  punishments  await  it  in  a  future  world. 
I  have  been  convinced  that  man  is,  in  this  life, 
bound  to  serve  the  God  who  created  him,  which 
conduct  will  secure  him  happiness  in  the  world  to 
come;  and  the  neglect  of  which  must  consign  him 
to  never-ending  punishment  and  God's  eternal 
t  displeasure. 

"But  how  was  I  to  serve  this  great  being?  I 
have  asked  it  of  the  Priests  of  Japan,  of  China, 
and  of  the  Indies,  but  they  could  not  satisfy  my 
mind  in  their  replies.  I  have  asked  the  same  of  the 
followers  of  the  Prophet,  and  they  answered  me  by 
prescribing  for  my  observance  foolish  and  unreason- 
able things.  I  could  have  no  faith  in  their  teaching, 
29 


338  JUSTO   UCUNDONO. 

feeling  that  a  pure  and  uncontaminated  being  could 
not  be  pleased  with  actions  proscribed  by  reason. 
I  turned  to  the  Jewish  Synagogue,  who  satisfied  me 
that  their  Jehovah  had  indeed  declared  his  will  and 
pleasure  from  the  heights  of  Sinai,  and  that  this 
declaration  was  to  be  law  until  he  should  speak 
again.  It  was  the  beginning  of  a  more  perfect  end. 
But  has  he  spoken  again  since  the  events  of  Sinai  ? 
To  this  question  all  Christendom  responded  in  one 
confident  voice,  that  God  had  spoken,  and  spoken 
through  no  less  a  person  than  his  own  co-eternal 
Son :  that  the  law  of  Sinai  is  no  longer  in  force ; 
that  in  part  it  has  been  abrogated,  and  in  parts 
perfected  by  his  new  dispensation  given  to  us  by 
Jesus  of  Nazareth,  the  true  Son  of  God.  To  these 
views  we  cannot  refuse  our  cordial  assent,  for  if 
there  be  truth  on  earth,  this  fact  has  been  demon- 
strated beyond  the  possibility  of  a  doubt. 

"But  here  again  arose  a  most  important  question. 
Which  of  the  many  forms  of  Christianity  in  vogue 
amongst  men  is  the  true  system  which  God  approves  ? 
Which  fashion  of  Christianity  was  really  established 
by  Jesus  ?  To  ascertain  this  important  fact,  we 
reviewed  the  history  of  Christianity  with  all  possi- 
ble care  and  diligence.  From  it  we  learned  that 
Jesus  of  Nazareth,  who  performed  the  works  of  a 
God,   assumed   the   character  of  an   ambassador   of 


TRUTH    TRIUMPHANT.  339 

heaven,  in  which  capacity  he  created  a  perpetual 
corporation,  to  which  he  committed  the  important 
task  of  unfolding  to  men  the  way  to  heaven,  and 
whose  power  was  to  continue  throughout  all  futurity. 
The  province  of  this  corporation  was  to  teach  all 
men,  of  all  times,  climes  and  countries.  For  this 
end  he  endowed  it  with  especial  powers  and  prero- 
gatives, and  assigned  to  it  particular  duties.  All 
these  are  contained  in  the  great  charter  which  he 
solemnly  granted  it  on  Mount  Olivet  before  his 
return  to  heaven.  This  charter  we  have  seen  was 
afterwards  solemnly  ratified  in  a  visible  manner  by 
the  Holy  Spirit  on  the  day  of  Pentecost. 

"  From  this  charter  we  gather  the  necessary  attri- 
butes of  this  great  corporation.  It  must  be  One, 
Holy,  Catholic,  Apostolic,  Infallible  and  Perpetual, 
presided  over  by  an  authoritative  chief  or  president. 
Natural  reason  affirms  that  such  must  be  the  corpo- 
ration, in  order  that  it  may  be  enabled  to  fulfil  the 
important  duties  with  which  it  has  been  entrusted. 
And  history  assures  us  that  such  was  precisely 
the  corporation  which  Jesus  did  actually  establish. 
Now,  with  this  charter  in  hand,  we  have  gone  the 
round  of  the  various  Christian  denominations,  and 
by  it,  as  a  true  criterion,  we  have  adjudged  them  all. 
We  have  applied  it  to  the  various  Eastern  denomina- 
tions;   to  the  followers  of   Calvin  and  of  Luther; 


340  JUSIU    UCUNDONO. 

and  we  have  seen  and  acknowledged  that  with  none 
of  them  did  it  conform.  Of  those  which  we  have 
named,  as  well  as  of  a  hundred  others  which  we 
might  name,  not  one  can  be  said  to  combine  within 
it  these  essential  requisites,  these  cardinal  qualities. 
In  none  of  them  is  Peter  found;  by  none  is  he 
acknowledged.  None  of  these  therefore  can  be  the 
great  institution  founded  by  Jesus  and  recognized 
by  God. 

"  But,  at  the  moment  we  enter  the  great  Catholic 
establishment,  over  which  Peter  presides,  we  recog- 
nize the  genuine  work  of  God.  Her  splendid  char- 
acteristics are  written  on  her  very  portals ;  her  very 
name  is  an  index  of  what  she  is.  She  began  her 
teaching  at  Jerusalem  more  than  fifteen  hundred 
years  ago  by  word  of  mouth,  and  by  word  of  mouth 
we  still  find  her  teaching  in  every  clime  under 
heaven.  She  teaches  to-day  in  China  and  Japan 
the  very  same  doctrines  which  she  taught  in  the 
days  of  Vespasian,  in  the  cities  of  Judea.  Her 
teaching  is  then  one  and  universal.  Peter  who  was 
the  acknowledged  head  of  the  Apostolic  College, 
is  at  this  day  the  acknowledged  head  of  the  same 
college,  in  his  successor  ruling  in  the  Vatican.  And 
that  college  is  the  very  same  unchanged  and  un- 
changeable corporation  which  was  formed  on  Mount 
Olivet  by  Jesus  himself,  it  having  descended  to  our 


JUSTO   UCUNDONO.  341 

times  by  an  unbroken  and  uninterrupted  succession. 
It  is  then  strictly  Apostolic.  In  fine,  it  possesses 
each  and  all  of  the  great  characteristics,  impressed 
on  it  in  its  formation  by  the  hands  of  its  Divine 
founder. 

"  Such  being  the  case,  my  course  is  plain,  my 
choice  is  free.  Between  truth  and  error  there  can 
be  no  compromise.  Reason  compels  us  to  sanction, 
adopt,  practise  the  truth.  I  see  with  my  own  eyes 
the  great  pastor  of  this  one  fold  confirming  his 
brethren  to-day  as  he  did  centuries  ago.  I  see  him 
feeding  the  lambs  and  the  sheep.  Beyond  this  fold 
there  is  no  security,  there  being  no  pastor  to  guard 
the  flock.  If  there  be  no  security  then  within  the 
pale  of  this  great  pasturage,  then  indeed  has  all 
place  of  refuge  vanished  the  earth.  If  truth  dwell 
not  here,  we  shall  look  for  it  elsewhere  in  vain.  I 
therefore,  in  presence  of  heaven  and  earth,  before 
all  Japan,  and  this  august  Council,  declare  my  sin- 
cere belief  in  the  One,  Holy,  Catholic  and  Apostolic 
Church;  and  in  this  belief  I  solemnly  vow  to  live 
and  die." 

Prince  Fugurundono,  with  the  young  Princes, 
educated  with  Justo ;  the  Jaco  and  five  hundred  of 
the  principal  divines  rising  in  a  body  made  the  same 
solemn  profession  of  faith,  desiring  to  be  baptized 
by  Xavier,  whose  heavenly  appeals  had  convinced 


842  JUSTO   UCUNDONO. 

their  minds  and  influenced  their  will.  The  Emperor, 
deeply  affected,  was  himself  convinced  of  the  divinely 
authenticated  character  of  the  Catholic  Church,  but 
for  reasons  of  State  he  abstained  for  the  present 
from  making  an  open  avowal  of  his  opinions.  Prince 
Fugurundono  here  produced  a  paper  in  the  hand- 
writing of  the  deceased  Empress,  which  she  had 
requested  him  to  make  public  when  the  proper 
moment  should  arrive.  It  was  now  read  to  the 
Council,  and  produced  the  deepest  emotion.  It 
ran  as  follows  : — 

"Know  Nobunango,  my  lord:  know  you,  Justo 
my  child ;  know  all  Japonians,  my  beloved  friends, 
that  Rosalia  departed  this  life  a  firm  and  practical 
believer  in  the  One,  Holy,  Catholic  and  Apostolic 
Church,  founded  by  Jesus  of  Nazareth  in  the  land 
of  Judea,  and  now  spread  throughout  the  earth, 
and  ruled  by  Peter  the  fisherman  of  Galilee.  That 
Nobunango  my  lord,  that  Justo  my  child,  that  all 
Japonians  may  finally  be  brought,  by  the  aid  of 
God  Almighty,  the  Creator  and  Father  of  men,  to 
the  knowledge  of  this  redeeming  faith,  is  the  dying 
prayer  of  the  Empress  Rosalia." 

"Great  God !"  exclaimed  Justo,  "my  mother  then 
died  in  the  faith  and  communion  of  the  blessed 
Church  we  have  just  found?  May  the  great  and 
merciful  Father  of  the  Universe  be  forever  blessed! 


TRUTH   TRIUMPHANT.  313 

Whence,  0  God !  have  we  deserved  this  signal  token 
of  thy  unbounded  favor  ?  Spirit  of  my  departed 
parent !  if  in  the  realms  of  bliss,  thou  canst  yet 
feel  an  interest  for  those  once  dear  to  thee  on  earth, 
Oh,  deign  to  implore  the  Father  of  mercies,  near 
whose  throne  thou  standest,  to  cast  a  merciful  eye 
on  his  ignorant,  erring  Japonian  children :  ask  him 
to  illuminate  their  hearts  with  the  light  of  faith, 
that  they  may  finally  acknowledge  their  God  and 
know  their  salvation  !  Oh,  why  should  the  blood  of 
a  God  have  flowed  in  vain  for  the  benighted  nations 
of  Japan?" 

The  Emperor  rose  to  thank  the  Council  for  their 
attendance  and  aid,  but  his  feelings  overcame  his 
wishes.  His  emotions  were  infused  into  every  heart. 
As  if  by  common  consent  the  members  left  the  hall, 
and  the  Council  was  dissolved. 


CONCLUSION. 

To  you,  who  with  us  have  pursued  step  by  step 
the  arguments  by  which  we  have  arrived  at  this 
glorious  result,  we  have  in  conclusion  but  to  express 
a  hope,  that  although  this  feeble  record  cannot 
generate  the  fervent  enthusiasm  inspired  by  the 
eloquence  of  the  great  Apostle,  yet  that  the  con- 
viction of  the  universality,  the  unvarying  immu- 
tability, and  the  Divine  character  of  the  glorious 
Catholic  Church  is  no  less  strongly  impressed  upon 
your  minds  than  under  his  exposition,  it  was  made 
to  pervade  those  of  the  Council  of  Frenoxama. 
May  we  not  also  hope  that  these  convictions  will 
be  the  seed  of  a  glorious  harvest,  that  the  confi- 
dence arising  from  a  familiar  knowledge  of  those 
great  truths  on  which  is  based  the  impregnable 
fortress  of  our  Holy  Church,  will  arouse  the  heart 
and  stimulate  the  will  to  the  performance  of  those 
virtuous  acts,  to  the  denunciation  and  avoidance 
of  those  evil  deeds, — a  course  by  which  the  crown 
of  immortality  only  may  be  gained. 


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